LOVE AND SERVICE IN ASIA:

"...THAT THEY MAY HAVE LIFE,

AND HAVE IT ABUNDANTLY" (JN 10:10).

INSTRUMENTUM LABORIS

This text can be reproduced by Bishops' Conferences, or at their
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00120 Vatican City State.

PREFACE

The initiative of the Holy Father, Pope John Paul II to convoke a
Special Assembly of the Synod of Bishops for Asia, set forth in the Apostolic
Letter Tertio millennio adveniente, appears in a series of continental
synodal assemblies called in light of the celebration of the Great Jubilee of
the Year 2000. The first such assembly was held for the African continent in
1994. The Special Assembly for America recently concluded in December, 1997. The
remaining special assemblies for Oceania and Europe are to be celebrated in the
closing years of the Second Millennium.

The Synodal Assembly for Asia is to take place in 1998, after a period
of preparation characterized by some significant moments: the consultation for
arriving at a synod topic, followed by the Holy Father's approval of its
formulation; the publication of the Lineamenta with its series of
questions, sent to the interested parties (3 September 1996); and the
publication of the present working document or Instrumentum laboris,
which, taking into account the responses to the preparatory document, is the
proposed agenda for synod discussion.

The announcement of the celebration of the Special Assembly for Asia
generated great interest in the Universal Church as well as among the particular
Churches on the Asian continent. This is seen in the many responses and
observations to the Lineamenta which arrived at the General Secretariat.
Many particular Churches took full advantage of the preparatory period and the
Lineamenta document to devote time and prayer to a common reflection on
various aspects of the synod topic, thereby providing for the richness of the
content of the Instrumentum laboris.

In possession of all the material submitted to the General Secretariat
resulting from the preparatory stage, the Pre-Synodal Council proceeded, with
the help of experts, to draft the working document during the Fourth Meeting of
the Pre-Synodal Council, held in Rome, 30 September - 2 October 1997. At this
meeting, the members studied the draft text which was composed on the basis of
the responses and was structured according to the main topics suggested in the
questions of the Lineamenta. The observations of the members of the
Pre-Synodal Council at this meeting were incorporated into the various parts of
the final text which follows.

In the work of arriving at a text which reflected the contents of the
responses and observations, three aspects were given consideration, all of which
are found in some form in the definitive text: 1) shared points of view 2)
contrasting aspects and 3) possible oversights in the responses. Moreover, it is
worthwhile to state that the document contains not only the above points but
also those subjects which, according to the responses, should receive further
examination and development. In these cases, even though they may not be given
an extensive treatment in the present text, they are mentioned so as to become
part of the agenda for treatment in synodal discussion.

The Instrumentum laboris, presented in the two official
languages of the Special Assembly (English and French), is structured according
to a logical progression of ideas based on elements in the synod topic: "Jesus
Christ, the Saviour and His mission of Love and Service in Asia, ?that they may
have life and have it abundantly (Jn 10:10)'". Following this plan, the
working document is composed of an Introduction, Seven Chapters and a brief
Conclusion.

The Introduction, first alluding to the synod as a moment of
grace for the Church as well as for the Asian continent, immediately focuses
attention on the Person of Jesus Christ and His life-giving mission, a mission
in which the Church and each of her members takes part.

Chapter I, entitled Asian Realities, treats the vastness of the
Asian continent and its rich variety of peoples, religions, cultures and living
situations.

This brief description is followed by a similar treatment, from the
Church's perspective, in Chapter II, Ecclesial Realities in Asia.

Chapter III, A Brief Evaluation of Catholic Mission History in
Asia, attempts to provide highlights in the Church's missionary activity on
the Asian continent as a vantage-point for the succeeding chapters, treating
various elements in the formulation of the synod topic.

Jesus Christ: The Good News of Salvation, the title of Chapter IV,
describes the central aspect of the Church's message of evangelization and her
mission, i.e., the person of Jesus Christ, Son of God, Saviour and Son of Man.

Chapter V, God's Salvific Design: The Holy Spirit at Work is a
panoramic view of the role of Holy Spirit from Creation throughout history as a
preparation of peoples, religions and cultures for the encounter with Jesus
Christ as Saviour.

Within the context of the Second Vatican Council's ecclesiology of
communion, Chapter VI, The Church as Communion, describes the life and
mission of communion at the various Church levels: the relations existent in the
particular Church, the sharing among particular Churches, the particular Church
and the universal Church, and the Church's mission of communion in the world.

The Seventh and final Chapter, The Church's Mission of Love and
Service in Asia, is an outward look to the sources and means of the Church's
mission of love and service on the Asian continent, ending with an invocation of
the Blessed Virgin Mary, as Mother of Evangelisation and Model of Mission.

The brief Conclusion takes up anew the synod topic in the
context of the new evangelization on the threshold of the Third Millennium.

Jan P. Cardinal Schotte, C.I.C.M. General Secretary

INTRODUCTION

A Moment Grace for the Church

1. The Special Assembly of the Synod of Bishops for Asia comes at a very
important time in the history of the universal Church and the Church in Asia.
The worldwide Church is looking ahead to the celebration of the Great Jubilee of
the Year 2000, when she will cross the threshold of the Third Millennium. While
joining the universal Church in this forward vision, the Church in Asia is also
looking backwards over two millennia of her history in Asia, in thanksgiving for
the gift of salvation and in joyful hope as she journeys forward into the future
towards her Lord, Jesus Christ.

This synodal gathering is taking place three decades after the Second
Vatican Council. During this period the Church in Asia, in union with the
worldwide Church, has been striving to assimilate and live Vatican II's
ecclesiology of communion in Jesus Christ. In order to strengthen the bonds of
communion among the bishops and to foster the pastoral concerns of the Church,
episcopal conferences and oriental synods have proven to be beneficial and
fruitful structures for the Church in Asia. In a similar way, the establishment
of the Federation of Asian Bishops' Conferences (F.A.B.C.) is proving of
assistance to the member bishops of central and southeast Asia in their
treating mutual pastoral concerns.

Furthermore, following the ecclesiology of the Second Vatican Council, the
Church in Asia has also sought to increase the communion of her members as well
as to be an instrument of communion with other Christian Churches and with
followers of other religious traditions and cultures. To achieve this end, she
has embarked upon many new activities in Asia.

In the Western part of the Asian continent, the Church and the testimony of
her members has existed for almost 2000 years. Many traditions hold that from
Christianity's beginning in this part of Asia, various apostles set forth to
evangelize other parts of the Asian continent. In the succeeding centuries,
other disciples went forth in true missionary spirit to spread the Gospel in
distant lands. Indications exist in China, for example, which bear witness to
the presence of Christian communities as far back as the 7th century. In still
other parts of Asia, this Special Assembly for Asia is taking place after only
five centuries of evangelization work.

A Moment of Grace for Asia

2. The Special Assembly for Asia is also an important moment for the people
of Asia. During the last fifty years many countries in Asia have gained their
independence. A modern and more self-confident Asia is emerging with its ancient
cultures, philosophies and religious traditions. The twenty-first century and
the Third Millennium will offer new challenges and opportunities to Asian
peoples in shaping their own destiny and taking their places on the world scene.

The Special Assembly for Asia, therefore, comes at a crucial moment in the
history of the Asian continent, coming about in accord with the intention of
Pope John Paul II as expressed in his Apostolic Letter Tertio millennio
adveniente(1) and in his extensive treatment of the subject at the Plenary
Assembly of the F.A.B.C. at Manila in January, 1995, in conjunction with his
Apostolic Visitation to Asia for World Youth Day.(2)

The Topic of the Synod

3. The topic chosen by the Holy Father for the synod, namely, Jesus
Christ the Saviour and His Mission of Love and Service in Asia: "...that
they may have life and have it abundantly" (Jn 10:10), is most
appropriate for Asia, especially in the context of its plurality of religions
and cultures, as well as the variety of socio-economic and political situations.
This plurality and variety provides fertile ground for the saving message of
Jesus Christ the Saviour and opportunity for Church initiatives to demonstrate
the Lord's love for Asia's peoples through various acts of loving service aimed
at putting into action the Lord's gospel of life.

The Church came into being as a result of the salvific act of Jesus Christ
in the mystery of his passion, death and resurrection. Her faith in Jesus Christ
as the Saviour of the world is the centre of her faith, determining her mission
of bringing the gift of eternal life to all. In Christ--the Church believes--all
peoples, including those of Asia, can live as brothers and sisters in one large
family of God in authentic freedom and newness of life. "For God so loved
the world that he gave his only son, so that everyone who believes in him may
not perish but may have eternal life" (Jn 3:16).

The mission of Jesus is to give fullness of life to all, especially to those
in circumstances where life is threatened by sin, evil, selfishness, injustice
and exploitation. In every human instance, Jesus wants to bring his life to
bear. His mission concerns the life of the Spirit, the gift of eternal life: "Indeed,
just as the Father raises the dead and gives life, so also the Son gives life to
whomever he wishes...Very truly, I tell you, the hour is coming, and is now
here, when the dead will hear the voice of the son of God, and those who hear
will live" (Jn 5:21, 25).

A Mission of Love and Service to Life in Asia

4. The Gospels attest that Jesus offered life through deeds of love and
service on behalf of all. Love and service take specific forms in Asia. They
mean having a genuine regard for all Asia's peoples, appreciating their deep
religious nature as well as their many cultures. This love is translated into
action through various forms of service to the many peoples of Asia, especially
the poor and those in need, so that all might share in the fullness of life
which Jesus came to offer. Jesus' mission is that of bringing to all those in
any form of captivity the glorious freedom of the children of God.

Such is also the mission of the Church as she seeks to renew herself through
the celebration of the Jubilee of Redemption in Jesus Christ and as she prepares
to enter the Third Millennium. Her mission today in Asia is to be at the service
of life, particularly as lived by those suffering from the effects of sin and
injustice.

The Synodal Pilgrimage

5. The Church in Asia is presently involved in a synodal journey, a journey
which, it is hoped, will lead to internal renewal and a revitalization of the
commitment to proclaim the saving message of Jesus Christ through a new
evangelization. In keeping with the etymological meaning of the word,syn-odos,
"a walking together", this synodal journey is done in the company of
Jesus Christ, in communion with all the particular Churches of Asia and with the
worldwide Church, and in a spirit of unity not only with the Christian Churches
and communities in Asia but also with the followers of the Great Religions and
religious traditions in Asia.

Along the way, the Church wants to recognise the presence of the Spirit who
reveals Jesus Christ in Asian realities. She wants to recognise the presence of
Jesus Christ through humbly sharing in the life-experiences of the Asian peoples
and through service to all. The Church in Asia seeks to do this, not as a
stranger in a foreign cultural, organisational and liturgical garb but through
means of Asian cultures, making her own "the joys and hopes, the griefs and
anxieties of the people(3) of Asia.

CHAPTER I

ASIAN REALITIES

Asia in General

Geographic Area and Population

6. The vast continent of Asia extends from West Asia and the Gulf countries
to the East Asian countries. The southern portion includes South Asia, Southeast
Asia and East Asia. In the north, there are the Central Asian Republics and in
the north east, Siberia and Mongolia. In this large land mass, the great
distances are gapped by a multiplicity of races, religions and cultures.

The responses to the Lineamenta confirmed that Asia is a continent
with numerous populations. Three-fourths of the world's population is in Asia,
a significant number of which is youth. In this way, Asia is rich in human life
and human potential.

Contrasts within Asia are equally striking at the level of social
organisation, political life and patterns of economy and standards of life, both
within the countries of Asia and between the countries themselves. Various
responses point to the fact that where there is human life, the Church is
present in varying ways and seeking to increase that presence in response to her
mission of spreading the Gospel of Life.

Religions, Cultures and Ancient Civilisations

7. Asia is home to the great religions of the world such as Hinduism,
Buddhism, Judaism, Christianity and Islam. It is also the birthplace of other
religious traditions such as Taoism, Confucianism, Zoroastrianism, Jainism,
Sikhism, Shintoism, etc. Most are soteriological in character(4) and offer
interpretations of the Absolute, the universe, the human person and his
existential situation as well as evil and the means of liberation. It is in this
religious context that the Church in Asia lives and bears witness to Jesus
Christ.

Analysis of Asian realities would be incomplete without reference to what is
today called Primal Religion or Traditional Religion. Across Asia there are
millions of people who belong to Traditional Religion and other Primal
Religions. Some of them have accepted the Christian faith. Many responses point
to this fact and mention that the Church needs to enter into dialogue with the
followers of Traditional Religion and seek to apply to the cultures which have
developed in association with these religions the principles of inculturation in
areas of theology, liturgy and spirituality, as a tool in announcing and living
the message of life in Jesus Christ.

The religions of Asia have moulded the lives and cultures of Asian people
for several millennia and continue to give meaning and direction for their lives
even today.(5) In this sense, many responses indicate that the religions of Asia
are indeed living religions, permeating every aspect of the life of the
individual, family and society. A deep religious nature is one of the main
characteristics of the Asian people, expressed in various ways in the family and
social life at critical moments through rites of passage such as birth, marriage
and death. Such moments are accompanied by prayer, rituals, sacrifices, reading
of the Scriptures, fasting, pilgrimages and almsgiving. According to various
responses, these positive elements of religion in Asia readily dispose the
people to the saving message of Jesus Christ.

Asia is also the cradle of many ancient civilisations. They have had a
significant influence not only on Asian cultures, but also on many cultures
outside of Asia. Furthermore, some of them still show an extraordinary vitality
today. These also require attention in the Church's mission on the continent.

Distinctive Characteristics and Situations Socio-economic

8. As expected, the responses to the Lineamenta portray a continent
with many unique characteristics and a vast variety of situations.(6) From
country to country, and even within countries themselves, many contrasting
differences exist among peoples, cultures, and the circumstances and details of
life.

Though a few countries of Asia have made considerable economic progress, a
degrading and inhuman poverty, along with its consequent inequalities in many
parts of Asia, is perhaps one of the most glaring and saddening phenomena of the
continent. Though today's poverty can sometimes be traced back centuries, even
millennia, certain injustices and other circumstances seem to be perpetuating
this state of affairs. Certain responses have suggested the following: an unjust
distribution of resources, unequal opportunities, unwillingness to carry out
land reform, poor literacy campaigns, concentration of wealth in the hands of a
few, state socialism which inevitably leads to corruption, economic waste and
poor governance.

In some areas of Asia, despite rapid economic growth and development,
poverty still remains the fate of whole sections of the population. In an ironic
twist, in some countries of Asia where the living standard is increasing,
cultural values are gradually being eroded, leading to egoism and the breakdown
of family and social relationships. In such circumstances, many insist that the
Church, besides providing a voice for the poor and oppressed, needs to provide
pastoral services which will assist people, not only materially but spiritually
in their course of development.

Industrialisation and urbanisation also figure into this situation. Rapid
industrialisation, absence of land reform, diminishing prospects for livelihood
in rural areas, the attraction of great cities and other such causes are
changing the economic and demographic landscape of many Asian cities. Forced
eviction of rural people to make room for mega industries and projects,
financial and economic policies that favour the urban elite ignore the rights of
the poor. Unplanned urbanisation is turning some cities of Asia into large slums
where human dignity is oftentimes being lost.

Introduced into the economic situation is the question of bonded labour and
child labour. All across Asia there are instances of several million bonded
labourers, that is, workers under bond to work even for a lifetime for debts
incurred in the past. Bonded labour is prevalent mostly in the brick- making
industry, in stone quarries, the tobacco-cigarette industry, the carpet
industry, etc. Despite national and international legislation, and commercial
and political pressure, the problems related to the socio-economic situation in
many countries of Asia remain unchanged, and in some cases, are even worsening.
In her mission of love and service of life, the Church's message of the
inviolable dignity of each human person and works commensurate with this
teaching can serve the cause which can help improve such situations and lead to
a process of development which respects human life.

Culture

9. Some responses indicate that the economic state of affairs is having
collateral effects. New forms of culture are resulting from an over exposure to
the mass media, books, magazines, music, films and other forms of entertainment.
Although the media has the potential of being a great force for good, many
responses mention that what seems to be reaching the Asian market is having an
opposite effect. Its images of violence, hedonism, unbridled individualism and
materialism is striking at the heart of Asian cultures, at the religious
character of the people, families and whole societies. Many responses lament the
fact that the sacredness of marriage, the stability of family, and other
traditional values are being threatened by the media and entertainment
industries on the Asian continent. Such a situation is posing a serious
challenges to the Church's message.

Influences from outside Asia are resulting from the movement of peoples for
various reasons. Tourism, for example, is a legitimate industry and has its own
cultural and educational values. However, in some countries the situation is
described where it is having a devastating influence upon the moral and physical
landscape of many Asian countries, manifested in prostitution and the
degradation of young women, child abuse and prostitution.

In a similar way, responses indicate that migration within Asian countries,
between the countries of Asia and from Asian countries to other continents, is
posing increasing human and pastoral problems. Poverty, civil war, ethnic
conflicts and economic factors are some of the causes of migration. Migrants,
refugees and asylum seekers are often exposed to harsh treatment as well as
economic and moral exploitation. Migrant foreign workers are often paid unjust
wages and are sometimes required to work in inhuman conditions. They are also
exposed to many health hazards and often left without the protection of law.
Many call upon the Church in Asia to be sensitive to the pain and human drama
caused by migration in and from Asia.

In many parts of Asia, persons belonging to ethnic groups such as tribals,
indigenous peoples and minorities based on race, religion, culture, etc., are
victims of the injustice of discrimination. In some countries, caste practices
have isolated for centuries whole sections of populations, leaving a consequent
psychological, cultural and economic trauma on the social conscience. Certain
responses give attention to the particular problem created by discrimination
against women and girl children. Despite recent efforts from many quarters to
lessen this problem, such attitudes still prevail, affecting educational
opportunities, work and wages for women. In such situations, the Church, as
small as it might be in a given area, is seen as an instrumentthrough word
and deed--of the saving message of Christ which can lead people to a greater
awareness of the dignity of each human person and thus to a greater justice and
harmony between people.

A number of responses to the Lineamenta touch on several other life-
threatening and destructive tendencies in Asia. There is a growing lack of
respect for human rights and human life itself, abortion, drug trafficking,
addiction to various kinds of drugs, spread of AIDS, criminalisation of
politics, use of violence to settle disputes, depletion of natural resources,
disregard for ecological balance, absence of basic health services,
fundamentalism in various forms, etc. These are all new areas in which the
Church in Asia has an opportunity to carry out her mission of service of life.

Signs of Hope in Asia

10. Everywhere in Asia there is visible a new awareness carrying the Asian
people to liberate themselves from the legacy of negative traditions, social
evils and situations associated with the past. The ancient cultures and
religions and their collective wisdom form the solid foundation on which to
build the Asia of the future. Levels of literacy, education, research and
technology are rising daily. Skilled workers, specialists in various sciences,
technicians, researchers, inventors are on the increase. Democratic institutions
are taking firm root in many countries.

Many Asian countries are regaining a sense of self-confidence. There is a
growing awareness of human dignity, despite failures in some areas. People are
growing in their respect for human rights and they want to demand their rights
from governments and institutions of power whether national or international.
Regional co-operation is on the increase, especially with continental bodies
such as the Association of South East Asian Nations (ASEAN) and the South Asia
Association of Regional Cooperation (SAARC). Disputes between countries are more
and more frequently settled through negotiations rather than armed conflicts.
Mutual cooperation and trans-national investments within Asian countries is
growing. These and similar factors provide much hope for the Asia of the future,
and consequently, for the Church as well.

CHAPTER II

ECCLESIAL REALITIES OF ASIA

Many Churches

11. The ecclesial situation of Asia is as diverse and distinctive as its
secular realities, as seen in the rich variety of Churches. Among the Churches
of West Asia special mention must be made of the Churches of Antioch of the
Syrians, Antioch of the Greek Melkites and Antioch of the Maronites as well as
the Latin Church of Jerusalem. There are also the Chaldean Church of Babylonia
and the Armenian Church. Today, most of these Churches live among predominantly
Jewish or Islamic populations and cultures, serving their faithful who continue
the Christian presence in these countries since the first centuries, and are
witnesses to Jesus Christ among other religions.

Many responses mention that their work of evangelization is devoted mostly
to works of charity and Christian witness through schools, hospitals and other
apostolic works. They seek to project the image of a servant Church. While these
Churches are inculturated in Islamic cultures and in the Arabic language, and
hence well placed for dialogue with Islam, they are also in a region of
conflicts and are threatened by religious fundamentalism.

Apostolic Churches, coming from the Syrian tradition, exist also in India,
i.e., the Syro-Malabar Church and the Syro-Malankara Church. Responses indicate
that these Churches are well rooted in the Indian soil and are generally
flourishing with a large number of vocations to the priesthood and the religious
life. They have a significant presence in the field of education, social and
health services and mass media. Large numbers of faithful from these Churches
have migrated to many parts of India, the Gulf countries, Europe, Canada and the
United States. According to some responses to the Lineamenta, however,
certain situations related to liturgical tradition, rites, and synodal forms of
Church organization and administration are still posing difficulties for these
Churches.

The Latin Church extends throughout the continent in varying stages of
development. For the most part, her presence has depended on the Church's
missionary efforts which have taken place in the last 500 years. The work of
missionaries has seen varied success in the course of the centuries. Recently,
the Holy Father has established three missions sui iuris in the Central
Asian Republics: Tadjikistan, Turkmenistan and Uzbekistan. In Siberia the Church
is happily discovering communities which have kept the faith alive despite the
adverse circumstances created by the past communist regime.

A Variety of Living Situations

12. In addition to the great number of Oriental Churches in Asia, there is a
great variety of situations in which these Churches are required to live.

In some parts of Asia, the Church lives in a predominantly Hindu milieu,
posing great philosophical, theological and methodological challenges to the
Church's mission in Asia. At the same time, modern Hindu reformers are great
admirers of the person of Jesus Christ. In some cases, theologians in India have
been attempting to interpret Jesus Christ in terms of the dominant India
philosophy. Some responses mention that, in this and similar situations, the
Church needs to engage in a healthful dialogue and to seek to apply the
principles of inculturation in her attempts at evangelization.

With the exception of Indonesia, the presence of the Church in Muslim
countries is small; in some cases communities have to deal with discrimination
and prejudice. Responses mention that certain communities have often to live in
difficult situations where the only type of evangelization which can be done is
daily witnessing to the faith and charitable works. In some countries, the
Church's members are being put to a real test.

In predominantly Buddhist, Confucian and Taoist countries, the Church is for
the most part in the minority. Some responses mention that for the past few
decades communities have been living under many restrictions to freedom of
worship, missionary work, and movement, and even persecutions. Despite these
obvious difficulties, responses mention that in some of these countries there
are signs of growth in the work of evangelization and human development. In many
cases, the championing of the cause of workers and the marginalised classes as
well as the example of the laity in the everyday life of the Church have
contributed to a good image of the Church within society.

The Church in the Philippines, the only predominantly Catholic country in
Asia, has a unique history of evangelization and growth through different
periods of its five hundred year-old history; this has taken place with varying
cultural influences. Certain responses mention that various events within the
decade have served to assist the Church in a great movement towards renewal. As
a result, the Church has a better understanding of evangelisation ad intra
and ad extra, with all its social and spiritual dimensions. The Catholic
character of the Philippines is an important factor in the Church's work of
evangelisation on the Asian continent.

It is only recently that Central Asian Republics, Siberia and Mongolia began
to receive attention at the international level, especially after the
disintegration of the Soviet Union. This is true also of the Church. Missionary
work has started in these countries. Some responses mention that the occasion of
the Special Assembly for Asia is an opportunity to give greater attention to
this region and to the work for the evangelization in these countries where
there is a very limited Christian presence.

In some countries the Church lives amidst civil wars, caused by ethnic,
communal or ideologically inspired conflicts. The Church as a community of
communion, harmony and reconciliation has a mission to people in conflict
situations, providing a special opportunity for her to preach in action her
message in service to life.

A special situation is created for the Church as a result of sects and other
religious movements which are becoming increasingly present and active in Asia.
As in other parts of the world, certain social patterns and changes are causing
people, especially young people, to embark on a search for meaning in their
lives, oftentimes looking to the sects and religious movements because they give
an immediate sense of well-being, community feeling, and fellowship. Many
responses see the great need of the Church to respond this situation, especially
in revitalising her pastoral commitment to the spiritual needs of people,
strengthen Christian fellowship and education to prayer and use of the
Scriptures.

The Image of the Church in Asia

13. Many responses relate that, in the work of evangelisation, the Church in
Asia needs to be aware of the image she has among believers of other faiths and
non-believers. While the Church is admired for her organisational,
administrative, educational, health services, and developmental works, these
people often do not see the Church as totally Asian, not simply because much
financial support comes from western countries, but also because of her western
character in theology, architecture, art, etc. and her association with the past
history in some sections of Asia. Therefore, some people are reluctant to
accept Christianity fearing a loss of national identity and culture.

Aware of this fact, the bishops in Asia are attempting to address the
matter.

With few exceptions, the Church in Asia is seen as a clerical institution,
e.g., in administration, liturgy, formation, etc. Many responses mention that
the laity, especially women and young people, are eager to become more actively
involved in various levels of the local Churches. They also wish to take part in
programs of catechesis and ongoing formation so as to fulfill their role in the
mission of the Church in Asia. In some cases, the responses sought a greater
cooperation among the various states in the Church so that the evangelising
mission of the Church might be more effective.

Christian Mission and Asian Religions

14. The Western Christian missionary approach to other Asian religions,
popular devotions and spirituality, with the notable exception of people like
Ricci and Valignano in China and Japan, and De Nobili and Beschi in India,
oftentimes lacked a full appreciation of these elements. At times, there was
also an inadequate regard for Asian cultures. Even though the missionaries
efforts met with many successes, it is felt that a proper understanding of these
elements in the work of evangelisation would have led to a greater acceptance of
the faith by the people of Asia. Therefore, some responses mention that the
Church's rediscovered appreciation of other religions and cultures should find
greater expression in her missionary approach.

Positive Elements and Signs of Hope Lay Witness

15. The responses to the Lineamenta indicate many positive elements
in the particular Churches in Asia. Most of the Church faithful can be termed "practising
Catholics," who for the most part give priority to a sacramental and
devotional life. The fact that Asians are religious by nature seems to be of
assistance in this regard. In many parts of Asia, family prayer, reading of the
Scriptures and family devotions nourish the religious life of the faithful. In a
particular way, Catholics put their faith in action in moments of natural
calamities and communal strife.

The emergence and growth of Basic Christian Communities, charismatic
movements and Basic Human Communities are also very positive elements in a
number of particular Churches. Some events sponsored by charismatic movements,
such as days of spiritual retreat, prayer meetings and gatherings of spiritual
renewal, have attracted national interest in which several thousands of the
followers of other religions have participated. Ecclesial movements also offer
an opportunity to many to enter into dialogue with the followers of other
religions.

Certain responses refer to the migration of Christians in and outside Asia
whose regular religious practice assists in spreading the faith. In this regard,
missionary sisters, brothers and priests from Asia are sent to serve these
people and the local Churches in several parts of the world, such as Africa,
Latin America, Oceania, etc. This is a most welcome missionary phenomenon in
Asia. It is estimated that several thousand priests, religious sisters and
brothers, and lay persons are working as missionaries in countries other than
their own in Asia and elsewhere.

In a number of particular Churches in Asia, the laity increasingly exercise
their role in the life and mission of the Church, as exemplified by lay
institutes in Japan and the Philippines. In some countries, the laity play an
important role at the national level in politics, education, healthcare, etc.
There are permanent structures in many countries of Asia for the formation of
the laity in theology, spirituality, and other related subjects. There are also
centres where the laity, the clergy and bishops come together for pastoral
planning and work. These are very promising initiatives for the future of the
Church in Asia.

Consecrated Witness

16. Certain parts of the Church in Asia have shown a steady increase in the
number of vocations during the past decades. While many vocations go to
traditional religious congregations and institutes which are western in origin,
in recent years a number of new local religious congregations have sprung up in
Asia. In general, the percentage of vocations to the priesthood, the religious
life other forms of consecrated life and missionary institutes is higher than in
most other parts of the universal Church.

The Christian witness of love and service to the poor shown by Mother
Theresa and her Missionaries of Charity as well as by many other religious women
and men have contributed greatly to reveal to the peoples of Asia the authentic
countenance of Jesus Christ and the true nature of the Church. Many responses
mention how greatly welcomed and appreciated is the Church's presence in homes
for the handicapped, orphanages, leprosaria, rural dispensaries and in movements
which seek to meet the needs of the marginalised..

In many cases, this service provided by missionaries has led to martyrdom.
Their testimony in the history of evangelization has enriched the life of the
Church in China, Japan, Korea, Vietnam and many other countries of Asia. The
witness of the martyrs of the past and the present is a great means of
evangelisation. Therefore, certain responses voice a hope and desire that the
Church will consider more Asian martyrs in the canonical process leading to
sainthood.

Witness in Asia has also come from a great many of the Church's religious
orders and congregations who have made a major contribution to the growth of the
local Churches in Asia during the last five hundred years of evangelization.
Tens of thousands of religious sisters and brothers, by their love and unselfish
service to those who suffer from poverty in its many forms, have contributed to
nourishing the faith of many in the Church in Asia. Some of these have given an
invaluable service to local Churches by establishing houses of formation,
especially seminaries. They have been able to reveal the compassionate, loving
and caring face of Jesus to the peoples of Asia. Religious brothers have given
an outstanding service to the cause of general education, vocational training,
technical education and developmental works Contemplative religious have also
made a unique contribution to the Christian mission in Asia by their prayers and
their witness of complete dedication to a life of union with God.

Some responses refer to missionary institutes of diocesan clergy which have
had a great share in the work of evangelization in Asia. Some of them have sent
thousands of missionaries to Asia during the last four hundred years. Today,
they are followed by several Asian-born missionary institutes. A good number of
diocesan priests is volunteering for missionary work in other countries. Some of
the earliest seminaries for local clergy in Asia were established by them.

Ecclesial Institutions

17. The Church in Asia has a large network of various kinds of institutions,
despite the fact that in some places Christians form a tiny minority of the
population. In some countries, where the Christian population is as low as 2%,
the percentage of Church related institutions is as high as 30% of non-
governmental organisations and voluntary organisations operating in the field of
social services.

The Church has a formidable instrument in its hands to bear witness to
Christ's compassion, love and concern for the poor of Asia. Perhaps the greatest
among these are her educational institutions, i.e., primary schools, high
schools, colleges and universities. The Church also has healthcare institutions,
such as hospitals, medical colleges, dispensaries and other health centres.
There are homes for the elderly, the handicapped, the blind and those with
speech and hearing disabilities. Moreover, the Church has a good number of
publishing centres for books, reviews, news papers, weeklies, popular magazines.

In recent years a number of renewal centres, ashrams, spirituality centres,
audio-visual centres and broadcasting stations have also been started by
Christians in Asia. Nearly every country in Asia has now pastoral and
catechetical centres. Furthermore, the Church has established institutions for
human promotion, human rights, inculturation, etc.

The Church in Asia has not only institutions, but a relatively large number
of very qualified, dedicated and efficient personnel to run all its
institutions. However, certain responses pose the question: "Are all Church
institutions also centres of Christian values and witness in a largely non-
Christian environment?" and "How can these institutions serve as a
tool of Christian witness and service to life in Asia?"

Conclusion

18. The Asian continent is characterised by a diversity of religions,
cultures and peoples as well as of ecclesial realities. Their coming together in
Synod is itself a grace and an example for the peoples of Asia which can work
for the welfare and progress of the continent and all its peoples. It is in this
continent that God has called together Christians in Jesus Christ through the
Holy Spirit. It is in the context of the socio-economic realities, its
political history and present situation, and in the context of its
multi-religious traditions that the little flock of Jesus Christ must live and
carry out its saving mission.

CHAPTER III

A BRIEF EVALUATION OF CATHOLIC MISSION HISTORY IN ASIA

The Faith and Its Impact

The Gift of Faith

19. From Apostolic times to the present faith in Jesus Christ is the gift
brought by the missionaries and offered to all in Asia. The term 'missionary'
includes not simply missionaries from outside Asia, but all native missionaries,
clerical and lay, diocesan clergy and those in consecrated life, and Christian
communities which witness to Jesus Christ and carry the Good News to their
neighbours within the Asian continent or to far off lands. Their example of
Christian charity, spirit of dedication, service and sacrifice plants the seeds
of faith in the hearts of countless Asians. The fact that tens of thousands of
Christians gave their lives in times of persecutions in many Asian countries,
especially in Vietnam, Japan, China and Korea, is proof that the faith has taken
deep root in the hearts of the Asian people. For this, the Church in Asia
rejoices and expresses her gratitude to missionaries who are bringing the faith
to various parts of Asia. She also rejoices in the great number of Asian
missionaries at work outside their own areas and countries.

Today, in almost every Asian country a Christian presence exists; in some it
is a significant number of people, in others, a small minority. By and large,
the particular Churches of Asia are well established and have their local clergy
and religious to carry out their pastoral and missionary duties. Thanks to
missionaries, local communities were established; they were nurtured with
continuing catechesis and developed ecclesial structures, a sacramental life and
devotions to support their Christian life. At present, these communities have
become self-supporting Churches in many ways, though not fully.

Leaven in Society

20. Because of the presence of the local Church in a given country, the
Gospel is being announced, becoming a leaven in Asian society, even if not
always acknowledged as such. The Gospel has the power to transform Asian
societies. It has challenged many social systems and evils in Asian society and
acted as an agent of critical judgment. As a result, a number of reform
movements within several Asian countries have come about.

Though the Church was not fully involved in independence movements,
indirectly she has inspired such movements. In many cases, independence
movements were initiated by persons educated in Christian institutions in Asia
and abroad. Several outstanding personalities at the highest levels of national
life, past and present, were taught in missionary institutions.

Christian mission in general has been an agent of the advancement of
culture. In fact, many missionaries were men and women outstanding as linguists,
scholars, historians poets and scientists. Many Asian languages were put into
writing and foundational books, such a grammars, dictionaries, etc., were done
by missionaries. Besides making significant contributions to existing Asian
languages, both classical and modern, missionaries also translated many
Christian classics into several Asian languages, thus enriching many languages.
In this way, they also gained the respect and gratitude many non-Christians.
They also became engaged in the publication of popular magazines, scientific
reviews, weeklies, daily newspapers, and scholarly books. In some cases,
missionaries were also the instruments and channels of introducing modern
science into several countries in Asia. Some distinguished themselves as
anthropologists, sociologists, and historians of tribal peoples, indigenous
peoples, minorities, and marginalised sections of society. In several parts of
Asia, missionaries are responsible for the establishment of libraries at the
popular and scholarly levels.

In a related manner, higher rates of literacy and education have also
accompanied the spread of the Gospel, particularly in Asia where in many areas
education was limited to the higher classes of society. The Church has
undertaken programs to help eliminate illiteracy in Asia and increase the level
of education of its people, providing educational opportunities at the
elementary level as well as at higher levels of learning. In many places in
Asia, girls and women, who were formally excluded from this field, are now
receiving an education. Along the same lines, the Church has been instrumental
in introducing and encouraging technical, professional, vocational and
industrial education in several cases. It has also brought new attitudes and
values to manual work and its inherent human dignity.

Human Services

21. Wherever the Church's mission has gone, the care of human life and
service to life have followed. Missionaries, particularly religious sisters and
Christian nurses, have distinguished themselves in their evangelical witness to
the healing ministry of Jesus. As a result, the Asian continent can boast of
hundreds of hospitals and thousands of dispensaries run by the Church, primarily
in the midst of the poorer classes. Such action has led to alleviating
malnutrition, the curing of various illnesses and the providing of better child
care, preventive medicine, diagnostic services, etc.

Missionaries and Christians in general have been present in rescue
operations and resettlement works in times of natural calamities like earth
quakes, floods and drought. In times of famine they have been very generous with
personnel and means. In a number of cases, Christian missionaries have been, and
still are, in the forefront for the development of small scale cottage
industries, employment schemes, co-operatives, rural banks, etc. By establishing
co-operative and rural banks they offer assistance to persons in personal
economic matters, with many families benefiting from such self-help projects.

Social Reform

22. The Gospel contains the seeds of human dignity, freedom and human
rights. Thus, the Church has been able to show herself on the Asian continent to
be a defender of human dignity and rights. In this way, the presence of
Christian mission has led to reforms in several areas social life. In a number
of cases, the missionaries and their Christian followers have provided the
impulse towards the formulation and application of legislation relating to
prison reform, total hours of work, the health and safety of workers in mines
and health-hazard industries, protection of women and children in certain
industries, etc. The support given to marginalised peoples, tribals,
fisherfolk, refugees and the working classes is generally acknowledged
throughout the Asian continent.

Through introducing the education of girls, the Church in Asia has given a
great impetus towards the emancipation of women in general and in many specific
areas. It is mainly education that enables women to have an equal status in
society. With the entry of religious sisters into the Asian missionary scene,
the process of social emancipation of women gained a fresh momentum. In
challenging a number of religious and social customs, the announcement of the
Christian Gospel has led to legislation against caste practices, permitting
temple entry to the so-called untouchables (Harijans), and discouraging
the practice of self-immolation by widows (satti).

Christian mission in Asia has also brought about an increase in vocations
among women. They in turn have been instruments of social change through their
work as teachers and other educational works, health services as teachers,
nurses, dedicated to the service of the poor, the sick and the handicapped.

Critical Aspects

23. Where several Churches in Asia can trace their roots to Apostolic times,
the spread of the Gospel in Asia has met with difficulty. The missionary efforts
of the early Church towards Central Asia and China made by the Syrian Church
did meet with some success. In fact, in the first eight centuries of the Church,
the Gospel had reached the farthest ends of Asia, to China as far as Beijing.
The western missionary efforts of the Franciscans in the XIII century led by
Giovanni da Montecorvino in China also had some limited success. Nevertheless,
most of the particular Churches founded as a result of the Syrian missionary
efforts and by the Franciscans were practically destroyed because of various
causes, such as the Islamic invasions, difficulties in encountering ancient
religious traditions, an inadequate appreciation of Asian philosophic, religious
and cultural systems, etc.

Most of the present day particular Churches in Asia are the fruit of modern
missionary efforts originating in the West from the 16th century. Taking
advantage of the European colonial movement, the Church sent missionaries to
spread the message of the Gospel. In the course of their work, these
missionaries encountered ancient and highly developed philosophical systems,
social organisations and religions traditions, such as Hinduism, Buddhism,
Confucianism and Taoism, which over the centuries have developed profound
religious and philosophical explanations concerning the absolute, the universe
and the person, seeking to illuminate humanity's present condition, its final
destiny and the ways to reach that destiny. These teachings were supported by
deeply moving scriptures, liturgical rites, prayers, methods of contemplation,
the practice of virtues for every stage of humanity's pilgrimage to salvation
and self-realisation. Sacred art, architecture, and worship also belonged to a
highly developed system.

The lives of the Asian people of today, at the individual, family and social
levels, are deeply permeated by religious sentiments and practices. Popular
religious practices, places of pilgrimage, centres of prayer and dialogue, myths
and stories bring the philosophical religion to the level of the masses. Thus
every aspect of social life is imprinted with a deep sense of religion. On the
other hand, there is no compelling hierarchical structures to determine and
guide religious beliefs. A wide spectrum of faith and morals is permissible.
Religious authority is based not on official position, but on the religious
leaders' experience of God and his ability to communicate it to others.

Asian religions propose to give an answer to man's search for the meaning of
life, values, and an explanation and interpretation of the universe, his actual
state of religious and moral ambivalence, his situation of brokenness,
self-alienation, and evil. They also offer concrete means of liberation from the
present existential predicament of evil, suffering, death, and provide
spiritualities for self-realisation. Moreover, they hold to the nobility of
their religious traditions, interpretations and means of liberation- salvation.

This is the context in which the present Christian mission is to take place.
Therefore, the new evangelisation is called upon to consider not simply the
content of the Gospel message, but those to whom it is directed. This was the
conviction of great missionaries like Francis Xavier and Valignano in Japan,
Ricci in China, De Nobili and Beschi in India. Among the causes in the past why
the efforts of the Church's missionaries in Asia met with limited success, might
there be a lack of proper understanding of Asian religions, their inherent
values and strengths, their centuries-old teachings, their inner power of
self-renewal as well as a reluctance to adopt methods which were suited to the
Asian mentality?

In evaluating the Church's program of a new evangelisation in Asia, the
question of properly understanding an Asian mentality might also be raised in
conjunction with past historical experiences which colour the present situation.
Among these are such historically sensitive issues as colonialism, the padroado,
inculturation of the Gospel, reaction to a perceived Westernisation, etc.

CHAPTER IV

JESUS CHRIST: THE GOOD NEWS OF SALVATION

Some Perceptions of Christ in the Church

Jesus: Son of God

24. The Church in every age looks to Jesus Christ so as to come to an
understanding of her vocation and mission in the Church and in the world. The
first encyclical of Pope John Paul II, setting the theme of his pontificate,
states: "The Church's fundamental function in every age and particularly in
our own is to direct man's gaze, to point the awareness and experience of the
whole of humanity towards the mystery of God, to help all men to be familiar
with the profundity of the Redemption taking place in Christ Jesus.(7)

In this spirit, the Church in Asia, engaged in the synod process, wishes to
look to Jesus Christ, the Saviour of all, in order to come to a proper
understanding of the life she shares in Him, to strengthen her union with Him
and to renew her dedication to her mission to all peoples of Asia to share that
fullness of life in Him, now and in the world to come.

For Christians, Jesus Christ is the centre of salvation history going back
to the very first moment of creation. It is in him that everything is created
and in Him everything reaches fulfilment (cf. Jn 1:3ff). The Church
believes that Christ is the firstborn of all creation, in whom all things were
created and in whom all things are also saved, for he is the firstborn from the
dead and the head of the body, the Church or the community of the redeemed. It
is in him that all things are reconciled to God (cf. Col 1:20). Using
cultic terminology, the author of the Letter to the Hebrews states that Jesus
Christ is the reflection of God's glory and the exact imprint of God's very
being. It is He who achieves "purification" for the sins of all (cf.
Heb 1:1- 3). Thus, in him all of creation is saved. The faith of the
Church in Jesus Christ has been passed down beginning with the Apostles'
experience of the Risen Lord who breathes the Holy Spirit into his disciples on
the day of resurrection. That same Holy Spirit came to the apostles on the day
of Pentecost, compelling them to go forth into the world to bring others to the
new life which they came to know in the Lord Jesus Christ. Participation in the
mystery of the One God as a Community or Trinity of Persons is the beginning,
sustaining force and goal of the Church's mission.

25. Many responses to the Lineamenta recall that the Christian
message is not simply a set of teachings but a dynamic relationship with the
person of Jesus Christ, died and risen, who introduces, sustains and brings to
fulfilment the life intended for humanity from the moment of creation. In this
regard, much of the success of the new evangelisation in Asia depends on how
people come to recognise Jesus so as to respond to the perennial invitation to
experience fullness of life in Him through participation in the communion of the
Church, His Body.

Most are in agreement that the program of a new evangelisation begins with a
proper catechesis of the Church's members. In this regard, various responses
have noted that Christ is seen in a variety of ways by Catholics in Asia. For
most people in the Church community, there seems to be little difficulty in
viewing Christ as divine, the Second Person of the Blessed Trinity, the Son of
God. Flowing from this acknowledgment of Jesus as Son of God, the work of the
Holy Spirit (cf. Matt 16:17) comes various associated roles, i.e.,
teacher, shepherd, healer, miracle worker, etc,

In some areas, the viewing of Christ solely from the divine perspective by
some faithful in the Church has the potential of setting Christ apart from the
world with its problems and difficulties. In placing over-emphasis on the
divine, the unique role of the individual and personal responsibility are
weakened, if not totally relinquished. In some cases, especially among converts,
where there seems to be no difficulty in intellectually making an act of faith
in the Lord, sometimes there is difficulty in allowing the faith to have an
impact on daily life.

To counteract such difficulties, many responses insist that catechesis
include a complete and total presentation of the Person of Christ, based on the
Scriptures and the Church's Tradition throughout the centuries. Since all agree
that the most compelling announcement of Jesus Christ is through the witness of
His followers, they further insist that, given the Asian mentality, the
catechesis received by the faithful be so devised as to allow them to experience
and celebrate their relationship with the Lord within the Church in order to be
better able to witness to the faith in everyday life.

Jesus as Saviour

26. By his own admission, Jesus came that all might have life and have it
abundantly (cf. Jn 10:10). He declared Himself to be the Way to be
followed, the Truth to be believed and the Life to be experienced in its
fullness (cf. Jn 14:6). In announcing the birth the Christ, the angel
indicates his mission from God in bestowing his name, "..and you shall call
his name Jesus, for he will save his people from their sins" (Matt
1:21). As a basis for accepting Him as Saviour, the Scriptures indicate that
Jesus preached repentance for sins and conversion of heart: "Repent and
believe in the Gospel" (Mk 1:15).

The definitive act of salvation is accomplished by Christ through his
Paschal Mystery, i.e., His Passion, Death and Resurrection. Throughout the ages,
in obedience to her Lord, the Church has offered this gift to all in Christ's
name, to all who believe and are baptized. Through His exaltation on the cross,
He draws all peoples to himself (cf. Jn 12:32). His body was broken in
death and his blood shed for all for the remission of sins. (cf. Mt
26:28 ; Mk 14:24).

The Risen Christ sent forth his disciples on a universal mission to preach
repentance and forgiveness of sins in His Name to the ends of the earth (cf.
Lk 24:47-49), and to make disciples of all nations (cf. Mt
28:19). On Pentecost, His disciples are empowered through the power of the
Spirit to go forth and witness to this new life in Christ (cf. Acts 1:8;
2:1-11). Since that day, people of every nationality have accepted the
proclamation of Jesus Christ and experience that new life in the community of
the Church.

27. Responses to the Lineamenta indicate that the overriding title
for Christ among his disciples, associated with his mission to all humanity, is
that of Saviour and Redeemer, who in freeing a "people" from sin and
all its effects--particularly death, has established a Church, or
worshipping community, called to give praise to God in Christ and through the
Holy Spirit. Acknowledging Jesus as Saviour involves not simply confession of
sin but a change of heart, that is, accepting Jesus Christ as Lord of one's life
in an ongoing process of conversion. As many replies indicate, this is a solid
basis for undertaking an apostolate which seeks to apply and extend the values
of Gospel to the living situations prevalent in Asia, particularly those which
deal with the effects of sin as experienced in society.

For this purpose, many call for a living witness by the Church community:
through the celebration of the Sacraments, particularly the Sacraments of
Penance and the Eucharist; through attitudes of forgiveness and reconciliation
towards others; and through efforts as a community to combat the effects of sin
in society so as to bring about peace, harmony and fellowship. Most agreed that
achieving this end will require not simply a proper catechetical program to
instruct individual members of the Church, but formation projects for whole
communities, where others may come to see the visible effects of acknowledging
Christ as Saviour and experience them first-hand in their lives, the most
convincing form of witness to Christ.

On this topic, many responses mention that Christ is not simply one of many "Saviour"
figures among the many Asian religions and philosophies, but the "one and
only" Saviour. Certain responses see a need to present and explain more
clearly and frankly that Jesus Christ is not only Saviour, but Saviour in a
manner which is entirely different from those to which the Asian mind is
accustomed. However, in this regard, some responses caution that the term "Liberator"
in reference to Christ should be avoided, since it is too restricted to a
worldly philosophy and outlook.

Some maintain, that in the past the uniqueness of Jesus Christ in relation
to other religions was not adequately presented. Today there is an urgent need
to present this topic in the context of the universal salvific will of God for
all peoples, especially in missionary proclamation or kerygma. Some
suggested one of many ways of doing this, in a particularly Asiatic manner,
would be through the use of stories and parables coming from the Bible. The
Church is motivated by the desire to bear witness to Jesus Christ in
contemporary Asian society, and therefore, as many insist, any presentation
should be done without any sense of superiority or a condescending attitude
towards other religions.

Jesus as God-made-Man

28. In Jesus Christ the story of humanity and the story of each human being
become a divine story. His life, death and resurrection has a salvific meaning
and value for all human beings. The Second Vatican Council states: "By his
incarnation the Son of God united himself in some sense with every man."(8)

Jesus presented himself to his contemporaries as the Good Samaritan, the
sower of the Word, and the Good Shepherd. Though he identified himself with the
Father as His Son, he also identified himself with every human being, in each
person's longing for fullness of life, and with every form of suffering, mental
and physical. Thus the author of the Letter to the Hebrews states: "For we
do not have a high priest who is unable to sympathise with our weakness, but we
have one who in every respect has been tested as we are, yet without sin" (Heb
4:15). The community He founded was to follow his example and be characterised
by such human qualities as mercy, forgiveness, simplicity and authenticity of
life, brotherly love and charity in mutual service and sharing of goods,
spiritual and material. Thus St. James writes : "Religion that is pure and
undefiled before God, the Father, is this: to care for orphans and widows in
their distress, and to keep oneself unstained by the world " (James
1:27). Any other form or expression of religion would be like a body without its
life-giving soul. Solidarity with those who suffer and compassion for all human
beings and all creation were to mark the new community of believers.

Jesus, as the Prophet inspired by God, preached human dignity and equality
of all human beings as God's children and as brothers and sisters of one
heavenly Father. His actions incarnate God's mercy, love and goodness towards
humanity. His teachings are the foundation for the right ordering of family and
society.

In His earthly life, He stands as the great teacher of union with God the
Father through prayer and contemplation, the source, sustaining power and
motivation for his life of identification with sinful humanity and of his life
of service to others, to the point of giving his life so that humanity might be
redeemed from sin and all its effects.

29. Some responses to the Lineamenta mention that if there be a
difficulty among Church members in viewing Christ, it is in seeing Him as "Son
of Man", i.e., in his humanity, as God-made-man, who took on the human
condition in all things but sin, thereby consecrating the world and all things
human, save sin. To counteract this tendency, many felt that greater emphasis
needed to be given to the Passion and the Cross of Jesus Christ as the way to
Wisdom and true salvation, not simply in catechesis, but in preaching and in the
Church's daily life.

There was general agreement among the responses that the disciples' personal
understanding and living experience of Christ was directly related to witnessing
to Christ in daily life. For this reason, the Church's members need not only a
proper academic catechesis about the Person of Christ in the mystery of His
Incarnation and Redemption, but also opportunities to experience Him in the
reading and study of Sacred Scripture, in the fellowship of the Church
community, in the person of the Church's ministers, and above all in the
celebration of the Sacraments, particularly the Sacred Eucharist.

As a consequence, several responses to the Lineamenta point to the need to
present Jesus Christ with love and compassion for the poor. They insist that the
image of Jesus as a brother, who shares his life with the suffering, that will
appeal to Asian peoples more than any other. Moreover, these same responses
maintain that the Church, as a community of believers, needs to make a greater
effort to identify herself with the society's poor by being a voice on behalf of
human life for those who have no one to speak for them, by taking up the cause
of those suffering from injustice of any type, by providing trained personnel to
assist those in need, to care for those suffering any manner of physical,
mental or spiritual ills, etc. Many argue that the action of service by the
Church, after the example of her Master who became poor for the sake of all so
as to bring people to God, is the most compelling and credible form of witness
that the Church can render in the continent of Asia.

Some Perceptions of Christ in Asia

30. As for the image of Christ among other Asians, many responses point out
that by natural disposition most Asians have a positive outlook towards Christ,
seeing him as a deeply spiritual, compassionate and loving person. Some consider
Him a great Teacher. A particularly favourite image for Christ among Buddhists
is that of the Sacred Heart.

If some Christians have difficulty in properly understanding the human
nature of Christ, most Asians would view him exclusively from this perspective.
To respond sufficiently to this fact, the Church needs to place greater emphasis
on presenting Christ in the wider context of salvation history and the master
plan of God the Creator for the universe, a plan, fulfilled in the Incarnation
and Redemption of Christ, and still being worked out in Christ, through His
Church, in the present moment in time. To achieve this, some insist that a
greater attention should be given to presenting Christ "in Asian garb",
that is, using the support of various philosophical and cultural concepts. Such
an approach seems all the more important in the context of the Church's dialogue
with other religions, especially Hinduism and Buddhism. The question then is: "How
can the Church in Asia explain that Christ is the one and only Saviour and
unique mediator of salvation distinct from the founders of Asia's other great
religions?(9)

In some cases, followers of various Asian religions are increasingly
prepared to accept Jesus Christ even as God. However, this does not seem to be a
reason for them to accept him as the only Saviour. The trend among the followers
of these religions, especially the Hindus, is to consider all religions as
equally good. For them, the Hindu gods and Christ are only the different
manifestations of the same God. Even those who believe in Christ as God do not
see the necessity to embrace the Christian religion, much less the Church,
despite the fact that the Church and her institutions do much for society in
general.

Asian people, both of the classic religions and traditional and cosmic
religions seek to live in harmony between heaven and earth, between the realm of
the divine and the human, between the transcendent and the immanent. These
apparently contrasting and contradictory realities paradoxically merge into one
in many Asian religions. The distance between them is overcome philosophically
and liturgically. Christian liturgy expresses it wonderfully when it says: "Would
that you rend the heaven and come down" (Is 63:19). Such an
encounter between the divine and the human, the absolute transcendent and the
finite has definitively taken place in Jesus Christ.

Based on the above situation, many responses state that there is a need to
present Jesus in the context of this search by Asian religions and cultures for
harmony between apparent paradoxes which confront human existence: between
transcendence and immanence, emptiness and fullness, death and life, suffering
and joy, the finite and the infinite, poverty and riches, weakness and power,
the temporal and the eternal, the historical and the cosmic. In Jesus Christ,
the incarnate Word of God, crucified and risen, the above paradoxes find a point
of convergence. Some responses to the Lineamenta speak of a need for
developing a Christology of kenosis, namely, a Christology based on the
self-emptying of Christ in the mystery of the Incarnation and his glorification
in the Paschal Mystery.

However, many responses mention that beyond intellectual arguments, true
witness to Christ among the Asian people will result when the gap between
religion and service is surmounted, in other words, when believers truly become
the living signs of the Lord Jesus Christ through the exercise of the
spiritual and corporal works of mercy. In this way, for the Asian, who sets high
priorities on such concepts as community, harmony, peace and deliverance from
evil, the faithful's living of the Christian faith will be a compelling form of
witness to Christ. At the same time, the rites of the sacraments, devotions,
prayers, etc. also reveal, in their own way, the person of Christ, making his
saving message known and providing a powerful invitation to the unbeliever
towards participation. In this regard, certain responses suggest that greater
attention be given to the inculturation of the faith, so as to search for ways
among Asian mentalities and cultures--while remaining faithful to the essential
content of the faithto express more clearly and effectively what it means
to live in Christ.

CHAPTER V

GOD'S SALVIFIC DESIGN THE SPIRIT AT WORK

The Spirit of God in Creation and History

31. God's plan of salvation for all human beings, revealed in Jesus Christ,
is not an isolated event. It is part of one single salvific plan which began
with creation. From the very moment of creation, God's Spirit was at work in the
world and in the hearts of all human beings. In a mysterious way the Spirit of
God prepared for the coming of the Son, Jesus Christ. God's plan of salvation is
reflected in creation. "The eternal Father, in accordance with the utterly
gratuitous and mysterious design of his wisdom and goodness, created the whole
universe, and chose to raise up men to share in His own divine life."(10)
According to St. Bonaventure, the purpose of creation is communication of divine
life and goodness to all human beings: "God created all things not to
increase His glory and goodness, but to manifest them and to communicate them."(11)

Creation is also an act establishing harmony from chaos as the story of
Genesis recounts (cf. Gen 1:1ff). Therefore, the cosmos reveals God and
is the sacrament of his love for all things: "Because the Spirit of the
Lord has filled the world and that which holds all things together..." (Wis
1:7). All of creation is a reflection of God's truth, goodness and harmony as
the New Catechism of the Catholic Church teaches: "Each of the
various creatures, willed in its own being, reflects in its own way a ray of
God's infinite wisdom and goodness."(12)

Sin brings disharmony, division, hatred and death itself. Human history
touched, from the very beginning, by the transcendent power of the Spirit of God
is also affected by the power of evil (cf. Rm 1:21). Original sin
became the root of all disharmony in man and in the world: "At the same
time man went out of harmony within himself, with others and with all created
things."(13) Despite division and the power of sin and death, God
continued to reveal himself in manifold ways to humanity (cf. Hb1:1-3).
All human beings are touched by the Spirit of God: "The Spirit, therefore,
is at the very source of man's existential and religious questioning, a
questioning which is occasioned not only by contingent situations but by the
very structure of his being."(14)

The Spirit of God touches, purifies and saves not only individuals, but
through them, also cultures and religions. Hence they have a salvific role to
play as Pope John Paul II states: "The Spirit's presence and activity
affect not only individuals but also society and history, peoples, cultures and
religions. Indeed, the Spirit is at the origin of the noble ideals and
undertakings which benefit humanity on its journey through history: 'The Spirit
of God with marvellous foresight directs the course of the ages and renews the
face of the earth.'"(15) The Spirit of God at work in creation and in human
history does not cease his salvific activity at any time. He continues to sow
the seeds of truth and grace among all peoples, their philosophies and religions
as Vatican II clearly affirms: "He generously pours out, and never ceases
to pour out, his divine goodness, so that he who is creator of all things might
at last become all in all."(16) The Spirit of God is at work in the world
as the Vatican II document Ad gentes states: "Doubtless, the Holy
Spirit was already at work in the world before Christ was glorified."(17)

Recognising this fact, the Church seeks to respect all religions, on the
basis of the following words of Pope John Paul II: "The Church's
relationship with other religions is dictated by twofold respect: respect for
man in his quest for answers to the deepest questions of life, and respect for
the action of the Spirit in man.(18) The Church has always believed that the
hidden salvific presence of the Spirit of God gives to all men life and breath
and every other gift.(19) At the same time, the Spirit leads the way to Jesus
Christ by revealing him in concrete historical experiences. Salvific revelation
in Christ is not parallel or superfluous to that of the Spirit, but remains its
fulfilment and public authentication. Furthermore, whatever the Spirit brings
about in human hearts and in the history of peoples, in cultures and religions
serves as a preparation for the Gospel and can only be understood in reference
to Christ. Every form of the Spirit's presence is the responsibility of the
Church, to which Christ gave his Spirit in order to guide her into all the
truth.(20)

The Spirit of God at Work in Asia

32. It was in Asia that God chose to speak to the people of Israel through
his chosen servants, the patriarchs and the prophets. And finally he spoke
through his Son, Jesus Christ. Today, He continues to speak to the peoples of
Asia in a variety of ways.

Many responses point out that all which has been said about the salvific
presence of the Spirit among peoples is particularly true of the Asian
continent, home to most of the great religions of the world. These religions
have been, in a concrete manner, the way to God for a majority of the peoples of
Asia and God's way to them. The Spirit of God was at work in the minds and
hearts of the ancient sages of the Asian continent. They have left to its
peoples the record of their spiritual enlightenment in their sacred books. Their
teachings still govern the religious, moral and social life of many peoples of
Asia.

For this reason, other religions in Asia constitute for the Church a
positive challenge. They stimulate her both to discover and acknowledge the
signs of Christ's presence and the working of the Holy Spirit, as well as to
examine more deeply her own identity and bear witness to the fullness of
Revelation which she has received for the good of all.

This gives rise to the spirit which must enliven dialogue in the context of
mission. Those engaged in this dialogue must be consistent with their own
religious traditions and convictions, and be open to understanding those of the
other party without pretense or close-mindedness, but with truth, humility and
frankness, knowing that dialogue can enrich each side.(21) With other religions
there is a giving and a receiving, a listening and a sharing. On the level of
human experience and faith, much can be learned from the deep religiosity of
people and from their religions.

33. In this regard, responses to the Lineamenta recount a variety of
situations on the Asian continent. In rare cases, some particular Churches
mention little or no dialogue activity with other religions. In some of these
instances dialogue began with a certain enthusiasm, but subsequently a mistrust
and suspicion set in, resulting in difficulties and even hostility. For the most
part, however, dialogue with other religions is taking place on the Asian
continent with much benefit to all the parties concerned.

At the same time, some responses are eager to point out that dialogue
involves more than discussion over belief systems. The task of dialogue also
involves placing persons in touch with other persons. Fears, mistrusts and
suspicion cannot be overcome simply by discussions. The heart cannot be earned
simply by words, but it can be conquered by gestures of love. Thus the
interreligious dialogue in Asia requires a capacity of love which is great,
patient and perseveringa work of the Spirit--, before which every
Christian may experience many positive aspects as well as shortcomings. In this
context, the interreligious dialogue is a human and spiritual pilgrimage in
which the witness of Christian conversion is decisive because it gives to the
Christian the strength and light to continue the adventure of dialogue and to
invite the non-Christian interlocutor to the same process of conversion.

Among the more concrete and programmed initiatives in this field taking
place in Asia are the following: courses on Asian religions in seminaries,
houses of religious formation, lay formation centres and academic institutions;
active involvement in social issues with the followers of other religions, where
there is a sharing of values; joint charitable programs on behalf of those in
need, open and public gestures of mutual respect at special religious periods,
etc.

In this movement of the Spirit towards interreligious dialogue, some
responses explained a number of difficulties to be considered, e.g., the highly
social character of religion, permeating and regulating every aspect of life; a
general suspicion of all things Western, in some cases, including the Church,
etc.. These same responses mentioned the above elements can be used as
challenges for the Church in presenting her message, using elements from society
in the process of inculturation, emphasising the universality of the Church over
Western associations, etc..

At the same time, some responses hasten to mention that dialogue itself can
provide the Church with elements which can be beneficial in her programme of a
new evangelisation, in presenting Catholic truth to the Asian mind, e.g.,
cultural elements, language, thought patterns and rites. Harmony, for example,
is a great value among the Asian people. This intended idea of harmony can find
a counterpart in the concept of the Kingdom of God in the Bible, where God's
justice reigns. To the Asian mentality, harmony is not a matter of simply living
in peace, but a creative and dynamic force in relationships. In other words,
harmony is not a matter of adding indefinitely to what one already has, but
placing one's goods and talents at the service of others so as to make up for
what is lacking in another, all in order to reach a perfect proportion. This
proportionality is operative primarily in the person in the family, then in
society and its institutions, and then in relation to the world. Such an idea of
harmony would find resonance in Christ's proclamation of the Kingdom of God
where he invites reconciliation of the sinner with God, the person with humanity
and the whole of creation. Most responses agree that Catholic truth can be
served by a similar borrowing of concepts and ideas which are particularly
Asian, all the while remaining faithful to the Catholic faith as presented in
Sacred Scripture and the Church's Tradition.

Many responses point out that contemporary Asia, while clinging to many
traditional ways of life and values, is undergoing a very swift and radical
transformation.(22) Many value systems and meanings which supported the lives of
people in Asia are now threatened and shaken. The Church in Asia is part of this
transformation and is bound to its peoples through a common history and destiny:
"We know that in the hearts of our brothers there are these quests today:
to find new meanings in their lives and endeavours, to overcome destructive
forces and to shape a new integration in our societies, to free themselves from
structures which have created new forms of bondage, to foster human dignity and
freedom and a more fully human life, to create a more genuine communion among
men and nations."(23) In the Asian peoples' search for meaning to sustain
their quest for fullness of life, the Church wants to recognise the presence of
the Spirit who leads them to Jesus Christ, the Way, the Truth and the Life (cf.Jn
14:6). The First Plenary Assembly of the F.A.B.C. highlighted this fact in
the following words: "It is our belief that only in and through Christ and
his Gospel, and by the outpouring of the Holy Spirit, that these quests can come
to realisation. For Christ alone, we believe, is for every man 'the Way, the
Truth and the Life (Jn 14:6) 'who enlightens every man who comes into
the world' (Jn 1:9). We believe that it is in Him and in His good news
that our peoples will finally find full meaning we all seek, the liberation we
strive after, the brotherhood and peace which is the desire of all our
hearts.(24)

At the same timeas a variety of responses mention--Christians in Asia
can profit from considering elements shared with the followers of other
religions and cultures of Asia, e.g., the centrality of the will of God with
Islam; with Hindus, the practice of meditation, contemplation, renunciation of
one's will and the spirit of non-violence; with Buddhists, detachment and
compassion; with Confucianism, filial piety and humanitarianism; with Taoists,
simplicity and humility; and with Traditional religions, reverence and respect
for nature. The Church in Asia has much to offer believers of other faiths,
e.g., the values of reconciliation and peace, obedience to God's will, the
sacred dignity of each person, the love and service of neighbour, the Church's
social doctrine, human promotion in its many forms, the value of suffering and
service which are central to the mystery of Jesus Christ.

The recognition of the presence of the Spirit among all peoples should in no
way make any one blind to the presence of evil and sin in manifold ways. Sin
leads to all forms of idolatry of the self, wealth and power. Such idolatry
refuses to acknowledge the image of God in self, in one's neighbour and in the
universe. For this reason, humanity stands in need of salvation. The Church
believes that this salvation is a free gift offered to all by God in his Son
Jesus Christ.

The salvific presence of the Spirit among all people is, in the saving plan
of God, to lead all peoples to a new creation, of which Jesus Christ is "the
first born and the first fruits of those who have died" (I Cor
15:20). The "seeds of the Word" sown by the Spirit become ripe for
eternal life through the Word Incarnate, Jesus Christ, crucified and risen. The
universal plan of God for salvation and wholeness of life takes a concrete shape
and human form in the incarnation of his Son Jesus Christ. Vatican II had this
in mind when it declared: "The universal plan of God for the salvation of
mankind is not carried out solely in a secret manner, as it were, in the minds
of men, nor by the efforts, even religious, through which they in many ways seek
God in an attempt to touch him and find him... their efforts needs to be
enlightened and corrected... God decided to enter into the history of mankind in
a new and definitive manner, by sending his own Son in human flesh...."(25)

CHAPTER VI

THE CHURCH AS COMMUNION

The Church and the Salvific Design of God

34. The one salvific design of God for the salvation of humanity does not
end with the death and resurrection of Christ. In virtue of the gift of Christ's
Holy Spirit the effects of his salvific work in his passion, death and
resurrection are extended to all peoples of all times, through the one, holy,
catholic and apostolic Church. The Catechism of the Catholic Church
states that the work of Christ and the Spirit finds its realisation within the
communion of the Church: "The mission of Christ and the Holy Spirit is
brought to completion in the Church, which is the body of Christ and the Temple
of the Holy Spirit.(26)

The Church is included in the salvific plan and will of God. It is the same
with her mission in the world : "Thus the Church's mission is not an
addition to that of Christ and the Holy Spirit, but it is a sacrament...(27) The
Church's mission is constantly to strive to make visible the Kingdom of God on
earth, to bear witness to it and to be its servant in all her activities. This
is the teaching of The Catechism of the Catholic Church: "...in her
whole being and in all her members, the Church is sent to announce, bear
witness, make present and spread the mystery of the communion of the Holy
Trinity.(28)

Even today, the presence of the Spirit at work in the world, its cultures
and religions is intended to lead all to the mystery of Jesus Christ and to
Trinitarian communion within the Church. The Church's mission is to continue
Christ's mission of salvation and communion in the Holy Trinity. Her task is to
strive to sow the seeds of the Kingdom of God, to strive towards its perfection
in her members, and to be a sign and instrument of the Kingdom of God to all.
The more she strives to extend the Kingdom of God through the witness of all her
members, the better she will be a sign and instrument of salvation to all, and
thus more credible and effective in proclaiming that Kingdom to all, in
imitation of Jesus Christ, her founder.

Ecclesiology of the Second Vatican Council

35. The Second Extraordinary Assembly of the Synod of Bishops (1985) speaks
of the ecclesiology of communion as the central insight of all the conciliar
documents and the motivating force of all post-conciliar renewal. The final
statement of the Synod summarizes the main points of this ecclesiology: the
Church as communion is founded on Trinitarian communion. She is the sign and
binding force of communion between God and humanity. She is a communion of all
the disciples of Jesus, and she is the locus and symbol of communion among all
peoples.(29)

In a similar way, Vatican II also called the Church the Pilgrim People of
God.(30) The Church is seen as related to peoples and believers of other
religions: "Finally, those who have not yet received the gospel are related
in various ways to the People of God.(31) In its declaration on the Church's
relation to non-Christian religions Vatican II states:"In our times...the
Church is giving deeper study to her relationship with non-Christian
religions.(32)

The responses to the Lineamenta make reference to attempts by local
Churches in their mission of evangelisation to apply the concept of the Church
as communion to the particular circumstances in Asia. This reflection on the
Church in Asia from the viewpoint of the ecclesiology of communion can be
divided into the following categories: 1) The communion shared in particular
Churches; 2) joint endeavours at the local level towards expressing and
fostering communion; 3) the ways the local Churches relate to the Universal
Church; and 4) the Church's attempt to promote a communion of life among peoples
of various cultures and religions in a common pilgrimage towards fullness of
life in God. Communion implies inter-dependence within each particular Church
and among all the particular Churches in Asia. The responses offer the following
reflections on the four above aspects of ecclesial life.

The Particular Church

36. At the level of the local Church, various responses note that a Church
of communion is called to be a Church in which all the baptized are engaged
actively and fruitfully, according to vocation, in every area of the Church's
life and mission, and where the gifts and charisms bestowed by the Holy Spirit
on each one are mutually recognized and put to the service of building up the
Church and carrying out Christ's mission.

Several responses note that this spirit of communion must first be evident
and operative among the hierarchy, particularly the bishops within a certain
region or nation, the bishop with his clergy, both diocesan and religious. In
some cases, a better coordination with the local bishop is needed in the work
accomplished by religious congregations in Asia. In a similar vein, where many
particular Churches are mentioning the increasing active participation of many
of the lay faithful in various areas of Church life (prayer and study groups,
family gatherings, basic Christian communities, etc.), there seems to be a
growing need to turn these believing and worshiping communities into sharing
communities, where the lay faithful are made more aware of their role in the
Church's mission towards others. In some cases, the lay faithful on the parish
level are unaware of, or are not sufficiently involved in, the Church's relief
organisations and development activities at the diocesan level.

In this regard, several responses insist that participation in the Church's
mission is directly a result of a person's ecclesiology or idea of the Church.
For example, Church members need to be taught that communionboth personal
(the individual with God) and communal (the community of the Church)--is
everyone's responsibility. The visible effects of communion are service to
others or solidarity. Some insist that if each memberbishops, clergy,
religious, consecrated and lay faithfulwould indeed live the implications
of Church communion, the Church would increasingly be seen as a "serving
Church," where all her members would seek ways of identifying with
humanity, as "Christ, the Suffering Servant", through works of love
and service in Asia. It is felt that such a image of Church would manifest
communion in Asia better than any other. The responses suggest that such a form
of communion can be best achieved in relatively small groups whose members know
each other personally and whose leaders can share intimately in the sufferings
and joys of the daily struggles of the members.

The Communion of the Local Churches

37. Each particular Church has a vocation of being in communion with each
other and the Universal Church. Relations between local Churches are expressed
as an inter-ecclesial communion in which the local Church incorporates elements
from the local socio-cultural environment, while remaining faithful to the
uniqueness and unity of one, holy catholic and apostolic faith.

In all parts of Asia, post-Conciliar structures are seen as playing a
important role in developing the sense of Church as a communion of faith
communities. In West Asia, the responses noted that, among these ecclesial
structures, the Council of Oriental Catholic Patriarchs (C.P.C.O.) has
facilitated theological reflection and made possible pastoral planning in both
inter-ritual and international contexts. The responses from South Asia, South
East Asia, and East Asia were in agreement that the creation of the Federation
of Asian Bishops' Conferences was an important factor in developing a sense of
communion among the local Churches. The wide range of its theological and
pastoral institutes has enabled Christians from various local Churches in Asia
to know one another personally, to share experiences, to confront problems
together, and to propose common pastoral strategies and "action plans"
for the entire region.

Many responses insist that the Church's program of a new evangelisation in
Asia could receive assistance by engaging in a "three-fold dialogue",
that is, a dialogue with the poor, a dialogue with other religions of Asia and a
dialogue with Asian cultures. This three-fold dialogue would provide the
concrete manner for announcing the person and message of Jesus through acts of
love and service. Such a dialogue would also inspire and provide a method for
the Church's mission.

Most agree that the program of a new evangelisation in Asia requires ongoing
conversion and renewal of the Church's members, and a renewed commitment to
incarnate the Church of Christ in Asian cultures. This vision was set forth
during the Fifth Plenary Assembly of the Federation of Asian Bishops'
Conferences (F.A.B.C.): "...Built in the hearts of the people, it is a
Church that faithfully and lovingly witnesses to the Risen Lord Jesus and
reaches out to people of other faiths and persuasions in a dialogue of life
towards the integral liberation of all"(33)

The Local Church and the Universal Church

38. The question of the relationship of the local Church to the Universal
Church was raised in several responses. Relationships between the local Church
and the universal Church are guided by the principle of unity of faith, charity,
collegiality and subsidiarity. Unity and collegiality are important gifts of the
Spirit in the Catholic Church and are appreciated by other Christian Churches.

Some responses mentioned that more autonomy should be given to the local
Churches in areas of dialogue, inculturation and adaptation. While maintaining
the unity of faith, more room could be made for diversity in the ways in which
the local Church, through prudent discernment of local needs, determines
pastoral priorities and its related structures. All this would be done in the
spirit of communion and dialogue between the local Church and the universal
Church. In this way, the many Catholic Churches in Asia as well as the local
Churches will be better assisted in making contributions to theological,
spiritual, pastoral and missionary programs for the well-being of the people of
Asia.

The Mission of Communion

39. As the Third Millennium approaches, the Church in Asia seeks to address
the phenomenon of disunity in its many forms and to walk towards greater unity,
as an expression of her mission of communion. This calls for a sincere
examination of conscience, reconciliation, a renewed commitment to dialogue, and
expressions of unity.

Responses to the Lineamenta sadly point out that Asian societies all
too often display the reality of disunity, including tensions between ethnic and
religious groups, economic imbalances, conflicts in the political order between
the powerful and the powerless, between majority groups and minorities, social
distinctions and discrimination, and cultural differences between generations
and between people of modern urbanized societies and those of rural societies.
In many cases, certain groups of people, especially women and children, suffer
more than most not only from attitudes of discrimination and oppression but from
various forms of physical and psychological violence. Often these situations
within societies simmer unresolved under the surface and occasionally explode
into open violence.

The Church too, made up of human persons, is not immune from this reality of
disunity. Certain responses note a lack of communion at times between clergy,
religious and laypeople. Most admit that the greater the unity in the local
Church, the greater will be the unity in other areas and levels of Church life.
At the same time, some point to the effect of divisions within the Church on
those of other religions. The scandal of a divided Christianity is seen by many
in Asia as a counter-witness to Jesus Christ. New tensions have also arisen in
many parts of Asia by the proliferation and tactics of some evangelical groups.
In other places, religious movements and sects are creating difficulties.

On the other hand, there are signs of improved relations among the certain
Churches. Catholic and Orthodox Christians in West Asia often feel a cultural
unity among themselves, a sense of sharing important elements of a common
ecclesial tradition. The constructive working relationship fostered by many
ecclesial structures, including the national episcopal conferences and
Federation of Asian Bishops' Conferences (F.A.B.C.), offers hope for new
ecumenical initiatives in Asia, an outlook which is reflected in the effective
collaboration on peace and justice issues in various Asian countries. The
Church's participation in other ecumenical initiatives is leading to
cooperative pastoral ventures with other Churches in certain parts of Asia.
However, the reality remains that much work needs to be done in this area.

The responses to the Lineamenta also recount the divided manner in
which Christians are sometimes viewed by their neighbours of other religions.
For example, Christians are respected and admired for the quality of schools,
healthcare facilities, and social programs for the poor; yet some people
suspect the motives of the Church in these activities.

In these various situations of disunity, the ecclesiology of the Church as
communion has relevance not only for the internal relationships within the
Church; it also underlines the nature of the Church's mission to build communion
among all peoples. In the rich diversity of Asian ethnic groups, nations, social
classes, cultures and religions, many responses maintain that the Church is to
be a sign and sacrament of the unity desired by God among the peoples of Asia.
The struggle to build unity and bring about reconciliation, to promote dialogue
with religions and cultures and to break down prejudices and engender trust is
to be considered an essential part of the Church's evangelizing mission in Asia.

This vision of the Church as agent of communion in Asia was expressed during
the Sixth Plenary Assembly of the Federation of Asian Bishops' Conferences
(F.A.B.C.). Noting that Christ's mission is essentially one of "nourishing
life to its fullness," the bishops affirmed: "With our Asian sisters
and brothers, we will strive to foster communion among Asian peoples who are
threatened by glaring economic, social and political imbalances. With them we
will explore ways of utilizing the gifts of our diverse religions, cultures and
languages to achieve a richer and deeper Asian unity. We will build bridges of
solidarity and reconciliation with peoples of other faiths and will join hands
with everyone in Asia in forming a true community of creation."(34)

Some Initiatives towards Communion

39a. The Church in Asia is a "little flock," living among millions
of followers of other religions. As such, the Church in Asia, according to many
responses, has the special potential, in virtue of her catholicity, of being a "sacrament
of unity" not only for the Church herself but for the peoples of Asia.

Throughout Asia, religious believers of all faiths are confronted with
strikingly similar crises posed by globalisation and economic situations, by
counter-values such as individualism and materialism, by the erosion of
traditional values of family and community, by a consumerism in which a person's
worth is assessed by what one owns, by development projects which endanger the
environment and marginalised indigenous populations, and by the media pressure
of an alien "pop" mono-culture. Despite being a "little flock,"
the Church in Asia is called to address and respond to such sweeping issues.
Many times this will involve programs of dialogue and cooperation with other
religions.

In this regard, many responses insist that the Church must search for
partners, particularly with other Churches and Christian communities, who share
common values. She must, on the one hand, seek to bring together like-minded
believers to work together, not on a sectarian or partisan basis, but with each
offering perspectives which arise from their respective faiths. On the other
hand, Christians must be open to taking part in the initiatives of others to
confront problems that cut across confessional lines. In this way, Christians in
Asia can make a more effective contribution to society in matters of ethics and
values. By becoming fully immersed in the problems of the societies in which
they live, Asian Christians can pursue an important element of the Church's
evangelizing mission.

The unity which the Church seeks in the midst of disunity and in the face of
serious challenges is one which is oriented towards life. It involves a
rejection and struggle against the death-dealing forces that enslave people and
cause suffering to millions, and it means an affirmation and struggle in favor
of human life. Christians, who find the fullness of life in the power of Jesus'
Paschal mystery of suffering, death, and resurrection, want to share their
vision of a communion of life through dialogue and cooperation with their
neighbours of every faith and cultural background. In this way, the Church in
Asia can truly become a sacrament of unity, united with all in the task of
proclaiming and working for one goal: "That they may have life, and have it
abundantly" (Jn 10:10).

CHAPTER VII

THE CHURCH'S MISSION OF LOVE AND SERVICE IN ASIA

Missionary Proclamation

40. Most responses to the Lineamenta emphasize the need and urgent
character of the Church's program of a new evangelisation in Asia. As seen in
the recent Magisterium of the Church in Vatican II, Evangelii nuntiandi,Redemptoris
missio and recent trends in mission theology and practice, the concepts of
mission and evangelization have acquired a wider meaning and contain new
dimensions and emphasis. This is clearly noticeable in the various initiatives
mentioned in the responses which deal with promoting the values of the Kingdom
of God, human dignity and human rights, justice and peace issues, dialogue and
sharing of religious experiences, and collaboration in the struggle for a more
just and humane society. All of these are seen as essential elements in today's
new evangelisation, which is part of the service of life rendered by the Church
in Asia.

The Liturgy: The Wellspring of Mission

41. Some of the responses coming from the local Churches in Asia, especially
those of the oriental liturgical traditions, stress the importance of the role
of the liturgy in the Church's evangelising work in Asia. Mission has its
origins in God and his desire, in goodness and love, to share his life with all
of humanity and creation; Jesus Christ's mission springs from the liturgy of his
life, his act of worship of the Father in prayer and contemplation. In his final
act of self-giving on the cross the Church was born and with the outpouring of
the Holy Spirit on Pentecost, the Church set out to fulfill her mission: "..that
they might have life, and have it abundantly" (Jn 10:10).

In the Church's mission, the liturgy is absolutely necessary to assist all
the faithful in their communion with God in Jesus Christ, so that they might
draw on that communion as a source, means and goal of their mission. Thus, many
responses insist on the need for liturgical renewal in Asia, so that the liturgy
might really become the source and summit of the evangelizing activity of the
Church. In this regard, some mention that ways need to be sought to see if the
liturgy can be more adapted to the missionary needs of Asia, i.e., to its
languages, cultures, etc.. Therefore, its seems that formation in the liturgical
life needs greater attention in all the Churches, both as the means for the
faithful to experience the mystery of Jesus Christ and for the Church's members
to become truly missionaries in Asia.

The Word of God and Mission

42. Some responses ask for a greater attention to the Sacred Scriptures, the
Word of God, in all areas of Church life, especially by bishops, priests,
deacons, those in consecrated life, catechists and lay missionaries. Preachers,
especially missionaries, should draw from the Bible and lead their hearers to
take up the Word of God for personal study and inspiration.

Likewise, the Sacred Scriptures should be utilised more in the evangelizing
efforts of the Church in Asia, since God's Word has an inherent power to touch
the hearts of all peoples, both Christians and believers of other faiths. In all
Asian religions, the word is highly venerated. Religious leaders, profoundly
shaped by the sacred words of their religions, use them widely in their own
missionary work. At the same time, the Sacred Scriptures are shown great
veneration by believers of other religions.

Missionary Spirituality

43. Several responses also called for a greater emphasis on missionary
spirituality and asceticism as a basis for mission. Docility to the Holy Spirit
transforms the missionary into a true disciple and witness of Jesus Christ, as
happened to the Apostles at Pentecost. Imbued with the Spirit, the missionary
can live the mystery of Jesus Christ in life, have the mind of Christ, and
become a true servant of all. In this way, the missionary becomes one with all
peoples in charity:(35) "As such, he overcomes barriers and divisions of
race, caste, or ideology. He is a sign of God's love in the world-- a love
without exclusion or partiality.(36)

For this purpose, several responses ask that all people engaged in
missionary activity receive a formation in missionary spirituality, especially
among seminarians and religious. By the same token, an understanding of the
spirituality of the other religions in Asia would also be helpful in missionary
work. The Church's mission of love and service in Asia will depend on the kind
and the depth of formation which is given at all levels of the Church in Asia.

The Laity

44. In a similar way, many responses call for greater attention to the
formation of the laity. The Second Vatican Council and the years after the
Council have brought about a renewed understanding of the vocation and mission
of the laity in the Church. By virtue of their baptism the laity share in the
threefold office of Jesus Christ and fulfill that role in the family and secular
society, the specific area of their mission.(37) To assist the lay faithful in
fulfilling their role, various particular Churches as well as national and
international episcopal conferences have established programmes of formation for
the laity, especially for women, so that they can exercise their proper role in
the life of the Church and in her various apostolates.

Several responses to the Lineamenta stress the need for systematic
lay catechesis at various levels of Church life, in the initiation into various
sacraments, pastoral catechesis of whole Christian communities, etc.. Changing
times and cultures in which Church members live call for a continual renewal of
catechetical methods. The missionary catechumenate, catechesis and pastoral
catechesis require good catechists. Special attention is required, therefore,
for the basic and ongoing formation of lay catechists, especially in missionary
contexts.

The Family

45. According to some responses, the Christian family is not only the object
of pastoral care, it is an agent of evangelization. Since the family is the
heart of Asian cultures, family values are held in very high esteem not only by
the Church in Asia but also by the followers of other religions in the
continent. Family is also the first place of catechesis in traditional
religions. Some mention, however, that tendencies in Asian society are
threatening the family with disintegration, e.g., mass migration, forced
resettlement of peoples, search for work, absence of parental presence when both
parents are working, and other such factors. Many insist that the strengths and
weaknesses of the Asian continent can be traced back to the Asian family. Such
situations as poverty, exploitation and degradation of women, children forced to
hard labour, a growing number of unwed mothers, prostitution, child abuse,
abortion, etc.,(38) are threatening the very foundations of family life in Asia.

The family is the domestic Church. Thus, the first witness to Jesus Christ
is given by the Christian family. It is also the first missionary Church among
the non-Christians of the neighbourhood. In this context the apostolate of
the family and the apostolate by the Christian family assumes a great
significance for the future of the Church's mission of love and service in Asia.
Such a mission should also be mindful of the many positive values in the Asian
society, values cherished by long-standing traditions, e.g., filial piety, love
and care for the aged and the sick, etc.. Some note that the generous service
of families is the source of the abundance of vocations in Asia. Hence, many
feel that an apostolate on behalf of the family is needed in the Church's
evangelising mission on the continent.

Youth as Evangelisers

46. Considering the great number of young people in Asia, youth have an
important role in the life of the Church and society in the continent. Many
responses point out that youth in particular are caught up in the tension
between the traditional Asia and the emerging Asia. As a result, they are
threatened by such situations as a lack of opportunities for education,
employment, confusion of ideologies and uncertainties for the future, etc.. At
the same time, they display an idealism and a generosity to give themselves to
those ideals, an aspiration for a better life and a desire for renewal in
society.(39) In such a situation, the Church needs to be close to youth so as to
share their aspirations and difficulties as well as to provide opportunity for
them to encounter the Lord Jesus Christ who can be their light and life at this
moment in their lives.

These same responses also pointed out that youth are not only the object of
the Church's pastoral care, but also agents in the Church's mission in her
various apostolic works of love and service as well as in missionary work. In
several countries of Asia they have played an important role in bringing the
Gospel to their peers, their families and villages.

The particular Churches in Asia have a wide network of schools, universities
and centres of learning. These need to become centres for the evangelization of
youth, so that they too can better be evangelisers in the changing societies of
Asia.

The Breadth of the Church's Evangelising Mission

47. Evangelisation today has acquired a wider meaning than in the past.
Evangelisation is a complex reality and has many essential elements such as
witnessing to the Gospel, working for the values of the Kingdom, the struggle
for human promotion, dialogue, a mutual sharing of God- experiences,
inculturation and dialogue with other religions, to mention a few.

Church documents since the Second Vatican Council have presented a richly
textured conception of evangelisation. Documents of the Universal Church such as
the papal encyclical Redemptoris missio, and the documents Mission
and Dialogue and Dialogue and Proclamation produced by dicasteries
of the Holy See have elaborated a multi-faceted understanding of evangelisation.
In Asia, the statements of the Council of Catholic Patriarchs and the documents
of the F.A.B.C. have been efforts to convey to the particular Churches in Asia
the many elements of ecclesial life which come together the Church's
evangelising mission.

The responses to the Lineamenta stress that evangelisation is not to
be reduced to any one element. Evangelisation cannot be equated with
proclamation of the Gospel ad extra. Conversely, a broad understanding
of proclamation is needed, one which locates the preaching of the Word within a
holistic approach to evangelisation. Asia is a highly religious continent,
maintaining ancient and rich traditions of spirituality which have taught
generations of people to pray.

Because the emphasis in Asia has always been on religious experience rather
than on dogma, many maintain that Christ is better communicated, not on the
purely theoretical or verbal level in an orderly presentation of doctrines, but
through a shared experience. In Asia, the medium of approaching the Absolute or
Divine is not word, but silence. The most effective and credible proclamation of
the Risen Lord is the unspoken witness of a person who has undergone a deep
God-experience and whose life is transformed accordingly.

In the sharing of life with their neighbours, Church members enter upon
numerous opportunities to interact with others. It may be the occasion of
important events in the passage of life: birth, marriage, sickness, death. It
may be the struggle for justice and more humane societies. It may be located in
communal daily activities, such as working and studying together, in preparing
and sharing food together, in common efforts to prepare local or national
celebrations. In all these situations, Church members who have been deeply
transformed by faith in Christ come into contact with people of other religions.
They share their views on many aspects of life and, where the level of trust and
mutual esteem permits it, they share what is deepest in their lives, their
experience of faith.

Such interaction and proclamation are not seen as opposed to each other, but
complementary. An emphasis on proclamation without a corresponding willingness
to share the faith is one-sided. In dialogue, the spontaneous question to the
other is not, "What do you believe?" but "What has been your
spiritual experience?". Some responses relate that such interaction is
perhaps the only kind of proclamation possible in some parts of Asia.

The Church's preferential love for the poor and solidarity with those who
are seeking justice and a recognition of their human dignity is another way of
proclaiming Christ. Such proclamation is in deeds rather than words. In several
responses, the witness of the late Mother Teresa, admired equally by Christians
and by people of other faiths throughout Asia, was given as an example of this
type of evangelisation. In short, the need to elaborate an Asian understanding
of evangelisation in which interaction, dialogue, witness, service, and
proclamation are all seen as integral elements of the Church's evangelising
mission was proposed for consideration during the Special Assembly.

The Renewal of Prayer Life

48. The source of power and effectiveness in the saving mission of Jesus was
his communion with the Father through daily contemplation and prayer. Many
responses point out that this Christian truth is particularly appreciated in
Asia, a continent where experience is prized more than religious doctrine or a
set of teaching. In 1970, Pope Paul VI referred to Asia as a continent which
manifests "the sense of spiritual values dominating the thoughts of their
sages and the lives of their vast multitudes."(40) He further noted the
discipline of asceticism, the deep and innate religious sense, filial piety and
attachment to the family, the primacy of things of the spirit, an unrelenting
search for God and hunger for the supernatural as characteristics of Asian
religious traditions.

Today, however, these elements of Asian spirituality are in crisis. Modern
culture, with its emphasis on material gain, instant gratification, and
continual diversion threaten the life of the spirit. Particularly in the great
metropolitan areas of modern Asia, life is hurried, over-full, and marked by
constant distractions. Reflection and contemplation are being neglected at the
expense of the life of the spirit. This situation also affects the Church's
members who are sometimes unable to find time for prayer and worship, still less
for periods of deepening their relationship to the Risen Lord.

Many responses insist that any significant renewal within the Church in
Asia and her mission of love and service to Asia's people must include a revived
attention to the life of the spirit and to practices of prayer and
contemplation. A clear pre-condition for Church members, both as individuals and
as faith communities, is to bear witness to Christ in their societies, to live
as Christ in this world, to communicate Christ to their neighbours, is to be
continually nourished by the experience of knowing Christ deeply through prayer
and meditation. In Asia, words are not enough. It is the religious experience
that transforms one's life which gives credibility to what one says and does.
Promoting a deep, immediate knowledge of and union with Christ among the
faithful would seem to be a prerequisite for effectively carrying out the
Church's evangelizing mission in Asia.

The missionary, according to John Paul II, is the contemplative in action.
Contemplation is the wellspring of all missionary activity. The Holy Father
shared his impressions on Asia in the following words: "My contact with
representatives of the non-Christian spiritual traditions, particularly those of
Asia, has confirmed me in the view that the future of mission depends to a great
extent on contemplation.(41) As a true contemplative who has experienced God in
Jesus Christ through prayer, the missionary will have the courage and
credibility to proclaim Jesus Christ: "He is witness to the experience of
God, and must be able to say with the Apostles: 'that which we have looked
upon...concerning the word of life,...we proclaim to you'.(42)

The Service of Dialogue

49. The mission of the Church takes place in interaction with others of
which dialogue is an important aspect. Dialogue is a means of mutual knowledge,
enrichment and communication of the saving message and life of Jesus Christ.
True dialogue involves both giving and receiving, speaking and listening. Many
responses to the Lineamenta have urged that attention be given, in the
Church's mission of love and service in Asia, to the service created by
dialogue, both with religions and cultures. These responses centre upon the need
for dialogue in the present context of Asian societies and the need for a
grassroots approach to dialogue, in other words, a dialogue of life.

Modern Asian societies are multi-cultural societies, composed of many
different religious, ethnic, and linguistic groups living together. This is true
today more than at any time in the past. Increased mobility has resulted in
regions where formerly people of only one ethnic or religious group had lived,
now manifest plurality in social life. Most urban neighbourhoods and rural
villages today are made up of people of various religions and social
backgrounds. This has led to a situation in which ethnic, linguistic, and
religious groups find themselves trying to maintain and promote their identity,
at times creating a danger that national societies become fragmented.

Though various difficulties need to be overcome in the area of dialogue, the
Church, committed to being a sign and sacrament of unity among all peoples,
pursues the path of dialogue, particularly inter-religious dialogue, on many
levels so as to bring good to the many groups which suffer from injustice,
discrimination or marginalisation and, at the same time, to contribute through
the application of her social doctrine to build societies based on principles of
justice, peace and harmony.

In seeking to apply the teachings of the Second Vatican Council and
subsequent Magisterium on dialogue in the situations of the local Churches in
Asia, some bishops in Asia have placed an emphasis on what they term a "dialogue
of life and heart.(43) This type of dialogue refers to Christians and followers
of other religions living the highest ideals of their respective faiths in the
midst of others. Their lives become the dialogue in which each offers and each
receives from the other and in which all are enriched. In the dialogue of life,
each strives to express the values derived from their faith, while at the same
time remaining open to listening and learning from their neighbours.

The concept of dialogue of life was endorsed by Pope John Paul II in his
1990 encyclical letter Redemptoris missio. There he described the
dialogue of life as one in which "believers of various religions bear
witness to one another in daily life concerning human and spiritual values and
help one another to live them in order to build a more just and fraternal
society....all the faithful and every Christian community is called to practice
dialogue, although not in the same way nor to the same degree."(44)

Several responses to the Lineamenta noted that although the term is
new, the reality of the dialogue of life has been practised by people of various
faiths at the grassroots for centuries in Asia. Other responses noted that the
dialogue of life has many applications in Asia. Christian schools can become "laboratories"
for students and teachers to learn the dialogue of life. Christian hospitals and
other healthcare projects can be places where people of all faiths seek to
comfort one another and offer hope from the richness of their respective faiths.
Cloistered sisters, who lead lives of prayer and love, in open friendship with
their neighbours of other faiths, have shown themselves to be among the most
effective practitioners of the dialogue of life.

Dialogue at the grassroots level points up another need for the Church in
Asia to come to a greater awareness and appreciation of the religious character
of the Asian people. Responses to the Lineamenta insist that there are important
spiritual values preserved in popular religiosity which deserve respect and
offer values sometimes neglected in the lives of modern Asians, e.g., reverence
for nature, the divine presence on earth and the value of familial and
communitarian solidarity. A major task of the Church in Asia is to promote
respect for cultures and beliefs of Asia's indigenous peoples and demonstrate a
greater solidarity towards them through actions of love and service.

The Mission of Bringing the Faith to Culture

50. Inculturation results from the interaction which takes place between
faith and culture. In such an interaction, the faith takes visible form and
becomes intelligible to believers and others, while positive cultural values are
purified and assimilated into the faith. Many responses mention that the new
evangelisation in Asia urgently needs to consider the process of inculturation
so that the Gospel might take on a real Asian character. True inculturation
means "the intimate transformation of authentic cultural values through
their integration in Christianity in the various human cultures"(45)

Many responses to the Lineamenta deal with the question of
inculturation of the Christian faith in the cultures of Asia. The responses from
West Asia indicated that inculturation is not so much a problem to be faced
today as the natural process by which the Churches in the region developed since
the time of the Apostles. There is a centuries-long history of inculturation in
language, art, architecture, liturgy, and social organization. Inculturation is
expressed today in the continued study by seminarians, clergy, and laity of the
Syrian and Arabic traditions of theology, philosophy, spirituality, and liturgy.
Inculturation has also meant that Arab culture has been profoundly influenced,
over the centuries, by local Christians.

The Eastern Churches in India are engaged in trying to preserve their
indigenous traditions and are seeking to assimilate Western artistic and
liturgical traditions. It is felt that inculturation in theology, liturgy,
spirituality, art, etc., will emerge only when Christians as a community live
the life-style of the masses, understand their ways of thinking and speak their
language.

Elsewhere in Asia, inculturation is seen as major challenge for the Church.
The approach to inculturation is complicated by the fact that in modern Asia no
"pure culture" exists. Asian cultures are continually evolving and
incorporating elements from elsewhere. There is an emerging "culture of the
city" that often bears little relation to life in the provinces. Some
responses are concerned that the power of the Western media and advertising
industry are producing a universal "mono-culture" which threatens to
drive traditional Asian cultures to extinction. Various experiments in
inculturation are producing mixed reactions and effects in the particular
Churches. Despite some reservations, the majority of responses regard
inculturation as "a major missionary challenge" for the Church.

In its encounter with Asian cultures, dialogue is a two-way process.
Religious traditions and symbolic systems of Asian religions can enrich the
faith of Christians, but cultural elements cannot be adopted uncritically. Some
customs and symbolism will be found to be incompatible with the message that
Jesus came to teach and embody. Christians in Asia, as elsewhere in the world,
have a duty throughout the world to challenge their cultures and seek to purify
them.

The need for inculturation in the field of theology and theological research
is often mentioned in the responses. Many maintain that theological expression
should draw from the field of culture. A proper application of the process of
inculturation would see theological training in seminaries and the work of
theological faculties using elements from various Asian philosophical systems,
in addition to those already taught in the West, to make more intelligible for
the Asian mind the rich theological content of the message of salvation in Jesus
Christ. In this way Asian theologians can take more seriously the cultural
context, thought patterns, and world views of their regions. This process of
inculturation is also important in the area of Christian spirituality through
exploring how the richness of Asian spiritual traditions can be lived and
transformed through contact with Christ's Paschal mystery.

The efforts in inculturation throughout Asia to move towards giving the
Church a truly Asian character offer a sense of richness to the universal
Church. Inculturation brings about unity in diversity, in which all local
Churches enrich one another by their various attempts to delve deeply to the
heart of the Christian mystery and to express that faith in culturally
understandable ways.

The Service of Human Promotion

51. The Church, following the example of the Master, is committed to human
dignity and promotion in all her evangelizing activities. This ought to be so in
a very special manner in Asia where hundreds of millions of people still live in
inhuman poverty. Massive poverty is one of those Asian realities that should
help all to widen the concept and scope of evangelization in Asia. The Church in
Asia can come to the aid of the poor in various ways. One way is to bring
attention to the burden of foreign debts accumulated by some countries of Asia,
because of past and present injustices.

The Church's evangelizing mission in Asia is carried out in the context of
the triple dialogue with the poor, with people of other religions, and with
Asian cultures. As disciples of Jesus, the members of the Church in Asia must
turn their attention to all that threatens, weakens, diminishes, and destroys
the life of individuals, groups, or peoples. Just as Jesus Christ confronted the
forces of sin and enslavement in his day, so today the task of the Church is to
struggle constantly against all that enslaves people.

The responses of the Church on human promotion vary according to the
concrete situation, the needs and problems of each region and the structures
existing in a given society. The Church's contribution to human promotion
includes vocally denouncing injustices, supporting victims in their just causes,
caring for the marginalised and suffering, joining together with all persons of
good will who seek to build a more just and humane society, engaging in the
analysis of the given situation in order to arrive at the root causes of poverty
and injustice, and faith reflection on pastoral action.

The Church's traditional social works of caring for those in need are
expanded today to include new groups of suffering people. Throughout Asia, in
addition to orphanages, homes for the elderly, schools, hospitals, and clinics
for the destitute, centres for the handicapped and leprosaria, the Church today
conducts, for example, drug treatment programs, rehabilitation centres for
prostitutes, hospitality centres for seafarers, centres and residences for
HIV/AIDS patients, and an apostolate to an increasing number of prisoners who
are undocumented workers.

While the Church in Asia strives to oppose forces which threaten the dignity
and well-being of the individual, she also works to encourage people to form a
better society. In Asian countries, the Church has been active in pro-democracy
movements aimed at establishing participatory democracies and humane government,
in monitoring elections, in working for legislation against graft and
corruption, in efforts at reconciliation after communal clashes, and in
establishing peace in regions torn by civil war.

In many countries in Asia, the Church has sponsored workshops and training
programs aimed at teaching social analysis to get at the root causes of
injustice and poverty. In studies on arms proliferation and trade, in communal
and interreligious conflicts, in development projects for tourism, logging,
mining, and damming, social analysis is used to raise consciousness regarding
who is benefiting and who is suffering from such projects. In many instances,
Christian activists have discovered that it is primarily local politicians and
foreign multinationals who profit, while the local poor are displaced.

The responses to the Lineamenta emphasize that in all these
expressions of a preferential love for the poor, which are seen as integral
aspects of the Church's evangelizing mission, Christians do not act alone. Many
of their most devoted and self-sacrificing partners in striving to oppose abuses
and build better societies are Muslims, Buddhists, Hindus, followers of
Traditional Religions, as well as secular non-religious individuals. Some of the
most fruitful forms of dialogue of action are those in which Christians and
other believers join hands to address the problems of society and serve the poor
in loving cooperation.

The Service to Creation

52. Ecological concerns are gaining in popularity throughout the world. In
this area, the Church's teaching on the stewardship of creation, i.e., the
responsible use, care and protection of the world created by God has much to
offer in both discussion and practise. In Asia there are particular concerns in
this area, requiring the pastoral attention of the Church. Consumerism and greed
strikes at the root of the sources of life, namely, the seas, rivers, forests,
plant and animal life. Unabated technological research and experiments can
unsettle eco-systems and balances and endanger future generations and their life
on earth. People of today have the responsibility to pass intact to future
generations the resources of earth, sea and sky, since they form one support
system for life given by the creator God and Sustainer of all things.

Many responses mention that the Church, though a minority, needs to make the
faithful aware of the ecological problems facing humanity and find ways to bring
these matters to the attention of policy makers of the Asian countries and world
organizations. By means of catechesis, pastoral guidance and prophetic
declarations the Church can give a very timely service to decision makers in
politics, industry, economics, trade and other such areas.

The Means of Social Communication

53. The Church today seeks to preach the perennial saving message of Jesus
Christ, crucified and risen, so that the riches of his life might always be
communicated to those who will open their hearts in conversion to the promptings
of the Spirit.

The responses to the Lineamenta note that, since the mass media have
a growing influence even in remote areas of the Asian continent, the
proclamation of the Gospel message can greatly benefit by better employing this
modern technology. Some ask for a more inclusive view of the term "means of
social communication", going beyond the customary idea of the technical
structures and processes of communication in human society. In speaking of the
means of evangelisation, Pope Paul VI listed along with the mass media: witness
of life, preaching, personal contact, and popular piety. In the Asian context,
all the traditional forms of human communication from Asian cultures can be
added, such as dance, theatre, drama, speech, shadow plays etc.. In this way, a
particularly rich communication spectrum provides possibilities in the work of
evangelisation, far beyond what is possible solely through the restrictive term
"mass media".

Responses further maintain that the communications explosion in Asia through
satellites, internet, video-conferencing, etc., raise a new challenge for
evangelisation. Pope John Paul II states in the encyclical letterRedemptoris
missio, the means of social communication "have become so important as
to be for many the chief means of information and education, of guidance and
inspiration in their behaviour as individuals, families and within society at
large. In particular the younger generation is growing up in a world conditioned
by the mass media."(46) The Holy Father then asks, "Since the very
evangelization of modern culture depends to a great extent on the influence of
the media, it is not enough to use the media simply to spread the Christian
message and the Church's authentic teaching. It is also necessary to integrate
that message into the new culture created by modern communication...The new
culture originates not just from whatever content is eventually expressed, but
from the very fact that there exist new ways of communicating with a new
language, new techniques and new psychology."(47) How far is the Church in
Asia responding to these "new ways"?

Modern means of social communication challenges the Church in Asia towards
three concrete areas of action: 1) the Church in Asia needs to increase her
presence in the world of the mass media in order to communicate the Gospel
message as well as the social and moral teachings of the Magisterium; 2) the
Church needs to enter into the "modern areopagus" through the means of
social communications in order to evangelize society and transform, through the
values of the Gospel, the new culture being shaped by the means of social
communication; and 3) all Church personnel, both clerical and lay, need to
receive adequate exposure and training in the use of the mass media and means of
social communications. At the same time, the Gospel must be brought into the
lives of those who control and those who are engaged in the mass media in
different ways.

Mary, Mother of Evangelisation and Model of Mission

54. Mary was the first to receive the Good News of salvation in Jesus Christ
brought from God by the angel Gabriel. Her total acceptance of the plan of God
in her life from the first moment of the Lord's Incarnation in her womb to his
Redemption on the Cross makes her the Mother of Faith. The Gospel of Luke
records the fact that following the announcement that she was to be the Mother
of God, Mary's thoughts were not towards herself, but towards her cousin who was
with child. As a result, she immediately ventured forth, at no little
inconvenience to herself, to be of service in to Elizabeth in her time of
expectation. Upon her arrival, the child in the womb of Elizabeth recognises the
divine presence in the womb of Mary. Mary stays with her a few months. In this
way, Mary is seen as the woman of service, bringing Christ to others (cf. Lk
1:39ff). After her example, the Church's members are to totally accept Jesus
Christ into their lives and through love and service bring him to others.

The responses to the Lineamenta attest that throughout Asia the
Catholic faithful love and revere Mary with deep affection. Looking to her as
the Mother of Jesus, given by Christ himself to his Church from the cross, they
confidently approach Mary in time of joy and sorrow and continually raise their
prayers to her in supplication as a ready helper in time of need. The reverence
with which mothers are held in all Asian cultures greatly influences the
Church's devotion to Mary.

In western Asia, the Eastern Churches, similar to Orthodox Churches, look
upon the person of Mary as strongly linked to that of Christ. Oriental
spirituality always unites Mother and Son. This is exemplified in the iconic
tradition in which Mary, as Seat of Wisdom, is portrayed holding the Child Jesus
on her lap. In West Asia, devotion to Mary at times is a point of unity between
Christians and Muslims, who visit her shrines and hold her in veneration.

In other parts of Asia, the responses to the Lineamenta note that
there exist many forms of popular piety to Mary and many Marian shrines, which,
drawing many persons--at times even those from other religions-- is a source of
consolation and support for many in the practise of their faith. However, some
mention that in some cases Marian devotion would be helped by making more clear
the essential bond between Jesus and his Mother. Where this is lacking, other
Christians and followers of other religions are at times left confused. In some
Asian countries, certain persons in the Church are exploring the Gospel image of
Mary as a model for Asian women and as a key figure in presenting a spirituality
for women.

At the same time, emphasis on the role of Mary as the perfect disciple of
Jesus and model of evangelization could supplement in the faithful's mind the
already existent teachings associated with Marian devotion. In this way, the
qualities and virtues of Mary, drawn from the Biblical testimony and the rich
tradition of the Church throughout the ages, can be recalled and recommended to
the faithful in the Church's mission of love and service in Asia. By taking Mary
as a model of love and service towards others, they will lead them to an
encounter with the fruit of her womb, Jesus Christ.

CONCLUSION

55. As the Church in Asia approaches the Third Millennium of her presence on
the continent and as she seeks to re-dedicate herself to continuing the mission
of proclaiming salvation in Jesus Christ, she desires to renew herself in light
of the Second Vatican Council and the Magisterium which has developed since that
time. To achieve this, requires that Church members re-discover the vocation to
communion within the Church and re- dedicate themselves to her mission of love
and service in Asia. The Church in Asia, standing on the threshold of the Third
Millennium, also stands on the threshold of a new evangelization: new in its
approaches, new in its theological expression, new in its methods and new in its
understanding of other religions.

Many responses mention that a renewed awareness of the Church in Asia is
emerging from a fresh reading and understanding of the Gospels, a perceptive
reading and discernment of the history of the Church's mission over the last two
thousand years, and a prayerful reflection on the various experiences which the
Church is undergoing on the Asian continent. Primarily, however, this renewed
awareness of the Church and her mission will result from looking to Jesus Christ
the Saviour (cf. Heb 12:2) and making him present among Asia's peoples
and their cultural settings in a contemporary way and thereby bringing about a
renewal within the Church in Asia for the Third Millennium.

To assist in achieving this purpose, the Holy Father has convoked the
Special Assembly for Asia so that the bishops might reflect in common upon their
pastoral experiences on the continent and, in a spirit of collegiality, offer
their assistance to him in approaching ways for the Church to share in humility,
in dialogue and in service the inexhaustible riches of Christ with all the
peoples of Asia, "...so that they might have life and have it abundantly"
(Jn 10:10)

The basis to this renewal is a total conversion of mind and heart of each
member of the Church to Jesus Christ and to the values of the Gospel: "For
the Church and her mission in Asia, whose peoples are characterised by
traditions of deep religiosity, prayer has to be the 'river of life'. Prayer is
absolutely indispensable if the Christ-life is to indwell in Christian
participation in the life-giving liberation and development. This inner life of
prayer builds the Church into a credible community of faith, rooted in the life
of the Trinity and turned resolutely towards the construction of a fully human
future for Asian peoples.(48) Only a new spirituality that enables the Church in
Asia to have a deep experience of God in Jesus Christ through the Holy Spirit.

Because the Church believes that only in Jesus Christ a person can find
answers to the ultimate longing for fullness of life, her understanding of
evangelization is not limited to human promotion, dialogue and inculturation. It
includes also the initial proclamation of Jesus Christ as the Saviour which
leads to conversion, baptism and incorporation into the community.(49)

In approaching their task, the bishops of Asia can avail themselves of the
encouraging message of Pope John Paul II addressed to the Asian Bishops gathered
in the Plenary Assembly of the F.A.B.C.at Bandung: "On the eve of the Third
Christian Millennium, an ever greater commitment to evangelization is imperative
for all the local Churches of Asia, which, though small, have shown themselves
to be dynamic and strong in their witness to the Gospel. Their special challenge
is to proclaim the Good News where different religions and cultures meet, at the
very crossroads of social, political and economic forces in today's world."(50)

I N D E X

PREFACE

INTRODUCTION

A Moment Grace for the Church

A Moment of Grace for Asia

The Topic of the Synod

A Mission of Love and Service to Life in Asia

The Synodal Pilgrimage

CHAPTER I - ASIAN REALITIES

Asia in General

Geographic Area and Population

Religions, Cultures and Ancient Civilisations

Distinctive Characteristics and Situations

Socio-economic

Culture

Signs of Hope in Asia

CHAPTER II - ECCLESIAL REALITIES OF ASIA Many Churches

A Variety of Living Situations

The Image of the Church in Asia

Christian Mission and Asian Religions

Positive Elements and Signs of Hope

Lay Witness

Consecrated Witness

Ecclesial Institutions

Conclusion

CHAPTER III - A BRIEF EVALUATION OF CATHOLIC MISSION HISTORY IN ASIA

The Faith and Its Impact

The Gift of Faith

Leaven in Society

Human Services

Social Reform

Critical Aspects

CHAPTER IV - JESUS CHRIST: THE GOOD NEWS OF SALVATION

Some Perceptions of Christ in the Church

Jesus: Son of God

Jesus as Saviour

Jesus as God-made-Man

Some Perceptions of Christ in Asia

CHAPTER V - GOD'S SALVIFIC DESIGN THE SPIRIT AT WORK

The Spirit of God in Creation and History

The Spirit of God at Work in Asia

CHAPTER VI - THE CHURCH AS COMMUNION The Church and the Salvific
Design of God